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Maliki yawmi addeenis commonly translated to
Master of the Day of Judgment.Even though the word "deen" means religion, perhaps someone can enlighten me?
Sole Judge of the Day of Religion.Which immediately caught my attention and intrigue and I went, aha, finally!
Hudhayfah reported: The Messenger of Allah, peace and blessings be upon him, said,Reed mats are rectangular in shape, just like mobile phones and television. What's interesting is that this hadith talks about this "reed mat" shaped fitnah causing hearts to become black and absorbed in desires. Sounds familar, right?
“Tribulation will be exposed to the hearts of people like a reed mat woven, stick by stick. Any heart afflicted by them will have a black mark put into it, but any heart that rejects them will have a white mark put into it. Thus, there will be two kinds of hearts: one is pure like a white gemstone; it will not be harmed by any trial as long as the heavens and earth endure. The other is black and dusty like a worn-out vessel, neither acknowledging good nor rejecting evil, rather absorbed in its desires.”
Sahih Muslim 144a
"In fully adjusted models, participants in the highest quartile of total time per day on social media had significantly greater odds of having depression (AOR = 1.66, 95% CI = 1.14 – 2.42) compared to those in the lowest quartile (Figure). Compared to those in the lowest quartile, participants in the highest quartiles of social media site visits per week (AOR = 2.74, 95% CI = 1.86 – 4.04) and global frequency score (AOR = 3.05, 95% CI = 2.03 – 4.59) reported greater depression. Sensitivity analyses demonstrated that all associations between independent variables and depression had strong, linear, dose-response trends (P = .002 for total time per day and P < .001 for both visits per week and global frequency score)."
This study demonstrates a strong and significant association between social media use and depression in a nationally-representative sample of U.S. young adults. There was a linear association between social media use and depression for all three social media use variables. While some prior studies have found no association or mixed results,[16,33] our findings are consistent with prior research that showed an association between social media use and mood dysregulation.[17,34]
SM use was significantly associated with increased depression. Given the proliferation of SM, identifying the mechanisms and direction of this association is critical for informing interventions that address SM use and depression.2) Social media and divorce
Results show that using SNS is negatively correlated with marriage quality and happiness, and positively correlated with experiencing a troubled relationship and thinking about divorce3) Social media and marriages
To conclude, the study conducted shows all three-mentioned hypothesis to be true. Social media addiction as well as increased use of social media can lead to negative impact on the relationship especially it is damaging the marital relationships. Lack of trust, loneliness and inappropriate posts by the spouse are considered to be the main factors causing negative vibes on the relationship between spouses. Current study can be considered as a profound addition to the literature investigating the relationship between social media use and martial relationships especially in Middle East.4) Social media and self-objectification
"Wanting attention on social media was the strongest predictor of posting self-sexualized photos, and indeed, more sexualized photos garnered more likes on Instagram than less sexualized photos". N = 61 undergraduate womenLinks:
As you can see, there are a number of different canons available for people to chooseI looked at an interlinear and it seems that the verses are so different because both translations are following their own standards set for translating the original text, i.e., the KJV leans more towards translating word-for-word and the NLT leans more towards translating thought-for-thought. Though, I don't know why NLT translates like that. His logical progression seems flawed because from what I understand, it is not that the English translations are infallible, but that the original words put down to paper are infallible.
from. And within the Protestant canon there are many different translations/versions. This though
presents a serious problem for Protestants. For in some cases, two different translations of the
same passage will present entirely different meanings.
When Christians make the claim then that God is capable of preserving his written word, they
must be able to prove which bible is “the one” that God protected, and which ones he allowed to
be corrupted, and why. An example of a passage given two very different translations is Jer 31:22.
The KJV reads: How long wilt thou go about, O thou backsliding daughter?
For the LORD hath created a new thing in the earth, A woman shall compass (lead) a
man.
Now the same passage from the NLT: How long will you wander, my wayward daughter?
For the LORD will cause something new to happen –
Israel will embrace her God.
As you can see, there is a big difference between, “a woman shall compass a man” and,
“Israel will embrace God”. In fact, the two translations are not even in the same ball park.
Given the two very different renderings, we must conclude that one of them is in error.
And if it is in error, then that bible cannot be said to be inerrant and infallible. It follows then that
any pastor who claims the bible is infallible, and who then goes on to use a corrupt version is not
being guided by the Holy Spirit.
Knowing this, it is not enough to state the 66 books of the Protestant bible includes all of
God’s written word and that it is inerrant.
No! When making such a claim they must be able to state which translation is inerrant,
since different versions can vary greatly when it comes to the interpretation of a few select
passages. Both the NLT and the KJV, for example, cannot be considered inerrant when they give
entirely different translations of the same passage. Common sense and reason tells us that one or
both of them MUST be in error. And it is not good enough to simply state you believe such and
such a bible is uncorrupted while others have been corrupted. No. You must be able to provided
evidence to support your bold statement.
Knowing this, Protestants are faced with a very serious problem. If no evidence is
provided, their claim that the bible is inerrant must be viewed as having no more merit than the
Muslim claiming the Quran is inerrant. And if one translation is corrupt while another is not, it
means the pastor using the corrupt version lacks discernment if they have made the claim the
bible is inerrant. For if the pastor were truly connected to and led by the Holy Spirit, the Holy
Spirit would have led him/her to the uncorrupted version.
Since many of the prophecies I’ll be examining are found in non-canonical writings, ISo what about those books in the DSS? Were the ones missing from the bible considered inspired? Are these the right questions?
feel it’s important to first explain why you should treat them on par with the bible.
In addition to Protestants arguing their OT is the same as what the Pharisees used, many
will also bring up the fact the Dead Sea Scrolls contained all the books of the OT with the
exception of Esther. But this argument is just as big a fail as believing the Hebrew canon
contains all of God’s word from the OT age. I say this because Protestants ignore the fact that the
Dead Sea Scrolls include books that their OT does not. Four examples of Old Testament age
books that are found in the scrolls but not in the bible are; 1 Enoch, Jubilees, the Testament of
the Twelve Patriarchs, and the Book of Tobit (Tobit also being in the Septuagint). As well, the
Dead Sea Scrolls refute a good number of Christian doctrine and theologies. It, for example,
clearly refutes Universalism since Hell is described as being very real and punishment eternal. If
the Dead Sea Scrolls are evidence of something/anything, then it has to be that the Protestant
bible is lacking books.
The claim by Protestants that the DSS support their canon is, unfortunately, a prime
example of how Christians try to twist and manipulate evidence to fit their particular worldview.
For clearly the DSS are not evidence for the bible correctly containing all of God’s written word,
but rather evidence for the bible lacking much of God’s inspired word.
Having explained which books are included in several different bibles, let’s now compare
the reasoning behind the canons of the two most popular bibles.
Briefly, the OT of the Catholic canon is based on the Septuagint, (you can Google it)
which included the apocryphal, with the exception of 2 Esdras.
The OT of the Protestant bible on the other hand, is based on the canon of the Hebrew
bible (the Tanakh). The reason being, Protestants believe the Hebrew canon includes the same
books that the Pharisees believed were inspired.
Now there are two problems with basing the Christian bible on the Hebrew canon.
The first is that there is no real consensus as to when the Hebrew canon was finalized. Many
scholars, for instance, believe it wasn’t finalized until the 2nd century CE. And it has been argued
that it was created in an effort to combat the rise of Christianity. If this is true, (and there are
some compelling reasons to think it is true) it then follows that any books viewed as supporting
the idea of Jesus being the Messiah would be excluded. It also means any books that seemed to
either support Christ’s ministry or contradict their own doctrine/dogma would be rejected. This
seems entirely plausible and is something Protestants should consider.
Other scholars (Jewish and Protestant) argue the Jewish canon was finalized around 450
BCE. Supporters of the Protestant bible like to argue that this is the case, since it predates the
writing of the Septuagint.
And this brings me to my second point.
It really is irrelevant when the Jewish canon was created.
I mean, think about it. The people who created the Hebrew canon are the very ones who
failed to recognize Yeshua was the Son of God. And in the case of the Sadducees, are the ones
that Yeshua stated didn’t know Scripture. (Matt 22:29 “Ye do err, not knowing the scriptures”)
And weren’t these the very people who opposed Christ and claimed he was in league with Satan?
Aren’t they the very people who had him crucified?
So why would anyone consider having and using only the same books they did a positive? Why
would they put this fact under the pros list when it obviously should be placed with the cons?
Do you not think it is reasonable and logical to assume one of the reasons the Pharisees and
Sadducees were so misguided was because they were lacking some of God’s inspired word?
I believe this was the case. In fact, in the next chapter I will prove with scripture that it was.
Then there is the fact that Jesus warned the apostles about the yeast of the Pharisees and
Herod. Knowing this, how could it possibly be considered a good idea to adopt the same canon
that the Pharisees used - especially when we know there were many other books that were
considered inspired by other Jews/Hebrews/Israelites?
If you are a Christian who adheres to mainstream Protestantism, (Calvinism, Baptist,
Pentecostal, Luthernism, and etc) you should also ask what, if any, are the consequences of
Protestants having the smallest canon of any bible.
While you ponder that question, consider this:
There is a direct correlation between the size of one’s bible (number of books) and the number of
different doctrines, theologies and gospels that will be taught using it. Meaning, the fewer books
you have at your disposal the more lies that will take root, and the more doctrines, theologies,
gospels, and christs that will be taught. This is one of the main reasons for Protestantism giving
birth to most of the 20-40,000 different Christian denominations.
Simply put: Fewer books equal easier deception.
Or – Less equals more when it comes to God’s Word and false doctrine.
Second generation apostles, anonymous writers, and a closed canon
Paul was not a first generation apostle. He did not walk with Christ prior to his ascension.
If we accept Paul’s writings, and believe he spent time with the risen Christ, it follows that we
must also accept the possibility that additional inspired writings came after the first generation of
apostles passed away. Otherwise you must believe Paul was the one and only person Christ
visited between 35 C.E. and 2016. This means then that God has remained silent since the last
revelation in the bible was given to Apostle John. And having closed the canon, it means
Christians have no expectation of God delivering additional inspired writings. This act of closing
the canon then presumes to know the mind of God.
Now while this may sit well with most Christians, it does not sit well with me. For who
can claim to know the mind of God? What man or group of men living between 250-450 C.E.
could say with absolute certainty that God would have nothing more to add to His inspired word?
What evidence did the Church Fathers present that would have us believe God intended to
remain silent for 1,900 yrs? And what evidence is there that God orchestrated or called for the
creation of the bible that people hold in their hands today?
Accepting Paul’s letters as being inspired should have been a reason for keeping the
canon open. For it demonstrates God’s plan to give ongoing revelation, even after Christ’s
ascension. Closing the canon though demonstrates man’s unwillingness to accept new revelation,
believing they have in their hands everything that God ever intended to reveal from the time of
Adam to the time of Christ’s return, with the last authoritive word given 1900 years ago.
The book of Hebrews also supports the notion that God intended to continue revealing
new revelations to future generations. This is explained in greater detail in chapter seventeen.
Briefly though, the author of the book of Hebrews is unknown. And of equal significance is the
fact that he tells us he heard of the gospel through people who heard it from Christ.
***Apostle Paul on the other hand tells us that he did NOT learn about Christ from the
other apostles but rather from Christ himself***
This means the writer of Hebrews is a second generation apostle who never knew Christ
personally. Yet we accept the letter as being inspired. Well, if we are willing to accept the
inspired writing of an anonymous second generation apostle, why not a third, or fourth, or fifth
generation apostle?
Isn’t God wise enough and powerful enough to protect his written word?
An argument I’m often confronted with comes in the form of a question. It goes
something like this: Is God Not wise enough and powerful enough to protect his written word?
When confronted with this argument I never know if I should laugh or cry (at the
argument, not the Christian), because there are so many assumptions being made here that its’
difficult to determine which is the most outrageous.
First off, just because God could theoretically do something, it does not mean he did it.
God could have chosen to write with his own finger the novel Gone with the Wind, or War and
Peace. But just because He could have done it, I’m not going to assume that He did. And neither
should you.
The second assumption is that the bible they hold in their hand is the one that God
decided to protect from Satan, while allowing all other bibles to be corrupted. But as I’ve
demonstrated, this includes different versions of the same bible. The fact then that there are
corrupted versions of the bible is evidence that God is not concerned with protecting His written
word in the fashion put forth by most Christians. This is obvious by the simple fact that there are
corrupted versions of the bible.
Now just in case some readers want to argue the passage I provided earlier (Jer 31:22)
was a onetime thing, I’m going to provide two more examples of different
renderings/translations between different Protestant bibles.
1) Did Paul go to the third heaven (2 Cor 12:2 NLT), or did he simply know someone
who did (KJV).
2) Did Jesus say he didn’t come for the righteous (Matt 9:13 KJV), or did he say he
didn’t come for people who THINK they are righteous (NLT)?
As there is a huge difference between the two translations, one of the two bibles must be
considered corrupt. So which is right, the NLT or the KJV? Which one did God chose to protect
and which one did God allow either Satan or man to corrupt? And if you take part in a bible
study group that allows the use of both bibles, what does this say about your study group and the
person who runs it? Why would they allow the use of a corrupt translation when the uncorrupted
version is available?
Do you see the problem with someone declaring the 66 books of the protestant bible to be
inerrant and infallible, and then going on to use different versions that contradict each other? For
the use of different versions that contradict one another shows the person does not understand
what it means to be inerrant, even though inerrancy is one of the main pillars of their doctrine. It
is either that, or they simply do not care if they stay true to the doctrine they supposedly believe
and preach. And if you are a member of a church that is pastored by someone who does this you
should be concerned, as either explanation calls into question the pastor’s ability to discern the
voice of the Holy Spirit.
My final point regarding this ridiculous argument is that it can be applied equally well to
books that are not included in the bible. For I could (and will) argue God has been wise enough,
and powerful enough to safe guard many books that are not included in the Protestant bible. And
since God has seen fit to safe guard them it is evidence that NO bible – especially the protestant
bible with the smallest canon – was orchestrated by God.
What is the historical record concerning Scripture according to Scripture?
Is there precedence for God allowing his word to be forgotten or lost in the past? Does
God allow man’s free will to play a role?
I believe scripture gives a resounding yes to both of these questions, as evidenced in the
following passages.
1) 2 Kings 22:8-13 tells the story of the book of Law being found. This means it had been
lost, or hidden. After having the book of Law read to him King Josiah tore his cloths after
learning they had not been living according to God’s law. So according to the bible, God
will allow his written word to be ignored, lost, and/or hidden.
2) The authors of the Dead Sea Scrolls expand on this idea of the law being lost. They write
that the reason King David married so many wives is because the law had not been read
during his reign.
From the Dead Sea Scrolls, Geniza A+B, 4Q266-272, the Damascus Document
Col. 5 reads:
Concerning the Leader, it is written “he shall not multiply wives to himself” (Deut.17:17);
but David had not read the sealed book of the Law in the Ark; for it was not opened in
Israel from the day of the death of Eleazar and Joshua and the elders who served the
goddess Ashtoret. It lay buried, and was not revealed until the appearance of Zadok.
Nevertheless, the deeds of David were all excellent, except the murder of Uriah and God
forgave him for that.
3) The Book of Jubilees gives us another example of instructions being lost. This time it is
not just the written word of God, but rather the entire Hebrew language. For it tells us the
Hebrew language had ceased after the overthrow of Babel. The following passage
explains how Abraham was taught the forgotten language.
Jubilees 12:25-27
The Lord God said, “Open his mouth and his ears, that he may hear and speak with his
mouth, with the language which has been revealed,” for it had ceased from the mouths of
all children of men from the day of the overthrow of Babel. And I opened his mouth, and
his ears and his lips, and I began to speak with him in Hebrew in the tongue of the
creation. He took the books of his fathers, and these were written in Hebrew, and he
transcribed them, and he began from then on to study them. And I made known to him that
which he could not understand, and he studied them during the six rainy months.
4) 2 Esdras speaks of the law being lost because it was “burnt”.
2 Esdras 14: 20-26
Behold, Lord, I will go, as thou hast commanded me, and reprove the people who are
present: but they that shall be born forward, who shall admonish them? thus the world is
set in darkness, and they that dwell therein are without light. For thy law is burnt,
therefore no man knoweth the things that are done of thee, or the works that shall begin.
These passages clearly show there is precedence for God’s word being lost due to: man’s
free will, possibly satanic influence, and – at least in the case of the Hebrew language – by God’s
own hand.
Most Christians though, because they only read the bible, are unaware of this.
So I put to you that much of God’s word has been hidden from the Church for centuries,
with only a Readers Digest version being read and taught.
But now that we are on the cusp of the Great Tribulation a full measure of His word is once
again being made available to those with ears to hear and eyes to see. For the elect will hear and
recognize the voice of the Good Shepherd in ALL of God’s inspired word.
It can also be obtained in PDF directly from the Bridges Foundation for £2.99
- It is the first translation which includes the ten Qira’at (modes of recitation). The main text is written in accordance with the Qira’a of ʻAsem, narrated by Hafs. Variations from that are presented in footnotes denoted by ‘Q’. The translation presents around 30% of the variations of the Qira’at—those which affect the meaning.
- It is the first translation that takes into consideration the Qur’anic phenomenon of grammatical shifts, whether in verb tenses, numbers, or pronouns. These are a great source of pondering for the reader.
I’ve been involved in the ex-Ahmadi space for a while now. In this time, I’ve seen two main types of criticism against the Jamaat: firstly, the soundness of its theological premises, and secondly, the way the Jamaat functions and its members behave. I will be focusing on the second of these categories in this post. submitted by doublekafir to islam_ahmadiyya [link] [comments] When discussing these issues, I have noticed that both Ahmadis and those critical of Jamaat are often committed to the idea that the teachings or theology of Jamaat are a central and primary factor in explaining the way Jamaat functions and how Ahmadis behave. The idea is that the social norms and organizational priorities of Jamaat Ahmadiyya, can be simply explained with reference to the written or spoken teachings of Jamaat. This idea assumes that the Jamaat is a simple reflection of its own theology. Simply:
However, we must reject any claim that scripture is a central factor explaining the way Jamaat operates and Ahmadis behave. The central question is: why do Ahmadis/Jamaat behave as they do? I believe that this question cannot be limited to an analysis of Jamaati theology. For ex-Ahmadis to develop a deeper criticism of Jamaat, we must recognize that the theology of the Jamaat does not dictate Ahmadi society in a linear way. Just because we see Ahmadi society as it is today, does not mean that this society is the only possible society which could have arisen from Ahmadi teachings. The Problem: PurdaThe problem with this linear understanding is that Ahmadi theology and teachings cannot account for the complex ways in which Jamaat functions and Ahmadis behave. Lets take an example. Jamaat theology emphasizes the following verses of the Quran:Say to the believing men that they restrain their eyes and guard their private parts. That is purer for them. Surely, Allah is well aware of what they do. (24:31)
Now lets take another example: watching films and going to cinema. According to the above interpretation of the verse on purda, Ahmadis should avert their eyes from the opposite sex. We see this reflected in Ahmadi culture, where men and women cannot bare to make eye contact and must look at the ground if they pass each other. But watching films with men and women on screen without any form of purda, often wearing less-than-halal clothing, is normalized within Ahmadi society. Ahmadis, including prominent Imams, regularly tweet about films which do not allow one to fulfill this important aspect of purda. The Jamaat does nothing in an official capacity to stop Ahmadis from commenting about films in public. https://preview.redd.it/5nle8tsdthw51.png?width=753&format=png&auto=webp&s=63074db6379dfba88fae91183c924a3d5fea2160 This normalization has happened despite Khalifa II explicitly forbidding Ahmadis from going to the cinema: https://preview.redd.it/vb82ym5dthw51.png?width=1531&format=png&auto=webp&s=a95a8c4da8bc75d1361ad9a90cdc4847751090d9 There is evidence that this fatwa against cinema used to be reflected as a social norm among Ahmadis. Professor Abdus Salam did not go to a cinema due to his father warning him against it (although he did drink alcohol and marry a white non-Ahmadi later in his life). But nowadays, we see on social media and in Jamaat culture, movies and tv shows are completely normalized. Ahmadi Imams are talking about the Marvel Cinematic Universe, while an Ahmadi Oscar-winner hosts Jamaat events. Clearly, this is a case of a gap between Jamaat’s teaching and its enforcement and practice. Ahmadis are not getting scolded for tweeting about movies, so why are Ahmadi women who dare to post selfies?. What explains the difference between these two examples? An Ahmadi can respond to this proliferation of film culture with the statement: “they are not following Jamaat teaching”. But why? Why are certain behaviors so strongly censured by Ahmadi society while similar behaviors aren’t? What factors explain the prioritization of purda of women’s clothing over the purda of the eyes when it comes to movies? There is nothing in the content of these teachings which can explain this difference: both of these activities are seemingly equally forbidden by the text. As we can see then, there is no inevitability that Ahmadi teachings necessarily lead to the Ahmadi society that we see today. That there used to be a social norm against cinema-going clearly points to this complicated relationship between doctrine and practice. Purda vs beards?In fact, another example makes this yet more clear. As we all know, keeping a beard is sunnah. Furthermore, Ahmadi men have the example of Muhammad, as well as all the Ahmadi caliph’s for the length of their beard. Mirza Ghulam Ahmad famously said:“O brave young people! May Allah’s mercy be upon you. You are witnessing a great revolution in the world and watching a variety of Signs. The most unfortunate people in this age are the Muslims; their dominion has been snatched away from them and many of them are alienating themselves from the Faith. No calamity descends except upon them, and no misfortune befalls except upon their people; nor is there any innovation but is introduced among them. The world does not present its treasures to them except to dazzle their eyes. We see their youth—they have discarded the lifestyle of the Islamic nation and have obliterated the marks of the sunnah of the Prophet. They shave their beards, take pride in their moustaches and let them grow, along with dressing like the Christians. They are the unluckiest people under the canopy of the heavens, for whom the earth provides a shelter in this age.” (Page 828 Haqiqatul Wahi English Translation) Despite this, Ahmadis are famously known for not keeping such long beards in accordance with sunnah. In fact, even clean shaven men walk around with their chins naked to the world. Mirza Masroor Ahmad before his Khilafat, for example: cool shades The example of the beard is analogous to the physical purda women are required to do. Why then, do we not see a similar social pressure to grow beards, as we do see for women to wear hijab? I don’t see any difficulty in imagining an alternative Ahmadi society, on the basis of its scripture, in which having a beard is just as socially mandated as wearing a hijab. In fact, if you look at the teachings on their own, the requirement of growing a beard is much less burdensome than observing purda in the Ahmadi style. So why don’t we see equality of enforcement and practice of these teachings? An analysis of the way in which Jamaat functions should not be impoverished by a singular focus on scripture. If you truly disagree with how Jamaat functions, you should want to understand why Jamaat operates the way it does. That is not to excuse the theology, but to build a more complete understanding of how it works in the real world. In fact, delinking theology from the practices of Jamaat is a more radical criticism of Jamaat. As mentioned earlier, the Jamaat’s entire worldview is based upon seeing the world, and especially itself, as a place where things happen because people do or do not following the Jamaat’s teachings. By narrowly focusing on the teachings of Jamaat, we play into this framework. The Jamaat is not some exceptional organization insulated from the issues which plague the rest of the world. Just as sexism and patriarchy operate within the world, and are criticized, so do similar factors and structures affect Jamaat. Similarly, while Jamaat claims to offer a solution to racism in the age of BlackLivesMatter (iNnOcEnT liVeS mAtTeR), it has not been able to historically deal with its own issues with integrating black Ahmadis. The Jamaat in this way tries to proclaim itself as a divine, perfect solution to a world plagued with issues. We should examine Jamaat within these broader structures to understand its selectiveness with which teachings it emphasizes and enforces. This is a crucial step to normalize and understand Jamaat not as a divine institution, but as a regular, faulty, man-made organization just like any other. |
This article will look at the invisibilization of women from the public space in Jamaat Ahmadiyya’s theology and organizational practice. Before you read this, I would urge you to read Ahmadi womens accounts of their experience within Jamaat on this subreddit. u/_danishgirl10 has a great thread on this. submitted by doublekafir to islam_ahmadiyya [link] [comments] The idea of purda is a central teaching of Jamaat Ahmadiyya. Defending the idea of purda, the Jamaat relies on the notion that purda is equally applicable to men and women. In fact, it is often stated that the injunction for purda in the Quran first addresses men. Mirza Ghulam Ahmad says the following on the matter of purdah: The Book of God does not aim at keeping women in seclusion like prisoners. This is the concept of those who are not acquainted with the correct pattern of Islamic ways. The purpose of these regulations is to restrain men and women from letting their eyes to rove freely and from displaying their good looks and beauties, for therein lies the good both of men and of women. It should be remembered that to restrain one’s looks and to direct them only towards observing that which is permissible is described in Arabic by the expression ghadde basar, which is the expression employed in the Holy Quran in this context. It does not behove a pious person who desires to keep his heart pure that he should lift his eyes freely in every direction like an animal. It is necessary that such a one should cultivate the habit of ghadde basar in his social life. This is a blessed habit through which his natural impulses would be converted into a high moral quality without interfering with his social needs. This is the quality which is called chastity in Islam.(The Philosophy of the Teachings of Islam, pp 23-25)Note here that the purpose of purda is seen as equal upon both male and female; it is to prevent free mixing. Apart from the interpretation of purda in the matter of clothing, which obviously disproportionately affects women, I will go on to show how the actual interpretation and implementation of purda by Jamaat Ahmadiyya, burdens women far more than men. It disappears women from the public space. Women are essentially consigned to “women’s jobs”, particularly through Lajna Imaillah and in the private sphere. JOBSFirstly, nobody needs any reminder that Ahmadi women are discouraged from pursuing careers, because women's "primary responsibility" is childbearing and homemaking.The first responsibility is the raising of children. If she is starving then she may work, but she should have enough resolve to go and come straight back from work and also raise her children. If she is working only to earn money to do fashion, then she should leave her job.The clearest articulation of the consequence of this gender role assignment is the following: Women should \"mostly confine themselves to their houses\" (From Alislam: \"Islam on Marital Rights\" by Sheikh Mubarak Ahmad) https://www.alislam.org/library/books/Islam-on-Marital-Rights.pdf Secondly, It is this aversion to women going into the public space which also controls women's choice of career. This conservative interpretation of purda and exposure, puts a disproportionate focus on preventing free mixing and "public exposure" for Ahmadi women, where men are not so restricted. Best careers for Ahmadi women - "According to Islamic teaching, firstly those careers which involve khidmat (service/sacrifice) should be given priority. And the preparation for such professions should be given priority in which the exposure of the women is as little as possible*.* Where public exposure is greater, it is definitely better to avoid such professions. There are lots of professions without exposure. Now there is lady doctor for example; she has no public exposure. She has a limited environment in which there is no question of such filth. Patients are dying, there is happiness, sadness. There, if there is a threat, it is from private gatherings where lady doctors and doctors sit down and gossip, or make plans to go here and there. From there, Ahmadi lady doctors should avoid. Because that is not a professional obligation, it is socialization. Therefore in the medical profession, if you put socialisation to one side, then for the Muslim women it is a position of honour and not one of threat. There are teachers as well. With them, they have such a distance between the teacher and their students, that the temperament of the teacher becomes different. In my view, [in teaching] there is as little exposure as possible compared to others. Thus there as well [teaching], if one wants or needs to choose a career, there is no harm...then after this you have law. In the field of law, there is also capacity for Ahmadi women. Because the kind of exposure a lawyer gets, there is no threat to her honour. In fact, the lawyers take a hawkish attitude. And then there are some firms, where in the office atmosphere, there is work done which is technically highly related to knowledge, and we see little socialisation. In solicitors firms I see no example of socialisation. Then there are some research fields. In this as purely research scholars Ahmadi women can do a lot of work. These professions are highly valued. There are risks in secretarial jobs; that is why i would prefer it the least. Shops are also jobs where relatively exposure is higher and there is less izzat (honour), so they should be avoided except when she needs to. https://www.youtube.com/watch?v=RbQ2QUlFS5Y&t=12s (for a summary/translation by an Ahmadi, visit https://ahmadianswers.com/marriage-posts/) Mirza Tahir Ahmad Can a Muslim woman join the police force? - "Provided they feel safe. Safe in the sense that we pay a lot of attention, and pay a lot of value to the chastity of ladies. We want them to be kept pure, if this word means anything in the present context, but this is our community, If there are such hazards in any service, police or whatever, where either they are drawn into a wrongful conduct, gradually, through the greater influences of that particular service. Or they face danger from others, like a police constable walking along and she is molested or something, and because she has to keep hours which invite trouble. So in such cases the Ahmadi ladies would much rather not join that force. But no work is prohibited. Nothing which you can call the normal pursuit of life is...blocked out. Anything which belongs to normal pursuit of human activities is also permissible to ladies, but under the principle which I have just dictated” Mirza Tahir Ahmad http://www.askislam.org/society/women/question_811.html Can girls go into the field of “Forensic Sciences”? - "You can go, you can go into anything, there is no harm. Only, do not become an active policeman, policewoman. Going there to do training, there is this that women and men have training together, that is why one should avoid this. Otherwise, there is no harm in studying it.. " Mirza Masroor Ahmad https://www.youtube.com/watch?v=7KzM1rFXcsw What careers should Waqifat e Nau go into? https://www.youtube.com/watch?v=_cm4asqA8m8 (50:47-52:30)- Huzur-e-Anwar(aba) said he does not approve of the legal field as a profession for Waaqifaat-e Nau. Huzur(aba) directed Waaqifaat-e-Nau that they cannot practice even if they study Law, because there is too much interaction and exposure with men in that field. You also have to deal with thieves and robbers etc. in the courts, whose morals are in fact not good. So leave this job to the men. (11 July 2012 AT BAITUL ISLAM, TORONTO, CANADA WAQIFAAT-E-NAU Class) (https://ahmadianswers.com/wisdom-of-the-khulafa/) Mirza Masroor AhmadAhmadi Imam on women in the public sphere. Ahmadi men are constantly encouraged to play sports. Ahmadi women who have a passion for becoming sportswomen? No. An Ahmadi Muslim world won't be boring because there will be Ahmadi athletes (men only) Men can also apparently go into the performing arts. Women, no: Women can only do \"certain\" types of careers. The principles here are clear. A woman is something which must be kept pure from the outside world. Limiting public exposure and free-mixing is far more expected of Ahmadi women than Ahmadi men. POLITICSThis topic technically comes under jobs, but I am putting it into a separate section because politics is more than just a career. Being a politician, whether national, local or regional, is a central role in democracies. All sections of society should be represented. According to Mirza Masroor Ahmad in this video
In Germany a girl asked me if girls can go into politics or not. The ideas that you have, give them to your men. Don't get directly involved in politics. Mirza Masroor Ahmad https://www.youtube.com/watch?v=_cm4asqA8m8 (50:47-52:30)In other words, women should provide their talent and their ideas to men. Clearly, Mirza Masroor Ahmad has failed to reflect on the fact that men have not historically done well to represent women and their interests. This is however reflective of Jamaat's current organizational structure. Women do not have any positions (other than limited representation) in the vast Jamaat organization, as you can see here. Note these organizations within Jamaat serve the entire Jamaat and are not limited to men only. Jamaat Ahmadiyya organisational structure Jamaat Events
Lajna: Don't do anything in front of men, for they will surely be enticed by your charms! Even when there are issues concerning both men and women - as recognized by having joint events - only men are allowed to speak. For example, on the vital issue of rishta nata, Jamaat Ahmadiyya USA thought it would be appropriate to exclude women from its rishta nata panel. When challenged on the lack of a female panelist: "The response was that regardless of the validity and sentiment of the question, going the path of gender mingling is against the tenets of the religion, and the religion can not be changed even if people are not happy with it." https://www.reddit.com/islam_ahmadiyya/comments/hgnvww/intermingling_of_genders_and_what_quran_says/Rishta Nata manel. External interfaith/tabligh events are even worse: PURDAH GUIDELINES GIVEN BY HAZRAT KHALIFATUL MASIH V (ABA)http://lajnausa.net/web/webfiles/Huzoor%20(aba)%20guidelines/GUIDELINES%20GIVEN%20BY%20HAZRAT%20KHALIFATUL%20MASIH%20V%20a.pdf PURDAH GUIDELINES GIVEN BY HAZRAT KHALIFATUL MASIH V (ABA) http://lajnausa.net/web/webfiles/Huzoor%20(aba)%20guidelines/GUIDELINES%20GIVEN%20BY%20HAZRAT%20KHALIFATUL%20MASIH%20V%20a.pdf Do Ahmadi women have nothing of worth to contribute in the form of Jalsa speeches to both Ahmadi men and women? Do Ahmadi women have nothing to add to interfaith meetings with both men and women in the audience? Is this spiritual equality? In fact, it seems that non-Ahmadi women have greater right to speak in front of Ahmadi male and female audiences than Ahmadi women. Someone should tell the non-Ahmadi women who speak at Jalsa that if they were to convert, they wouldn't be allowed on stage. Ahmadi men happily sitting in close proximity to and listening to non-Ahmadi women speaking. OTHERAhmadi women are strongly discouraged from posting public photos on social media. Even when Ahmadi women are the ones who do the work, the men take the credit on social media. u/Q_Ahmad pointed this out in a comment:A current example of how ridiculous that is, the Lajna imaillah Germany have made over 70000 masks in the last weeks. Which is amazing, they deserve a ton of credit for that. But publicly there are only pictures of men providing them. If a woman is doing it, she is either out of focus or literally cropped out of the picture.Women make masks - cropped out of the photo. Men hand out masks women made - in the photo. The obsession with reducing women's "public exposure" extends into every aspect of their daily lives. Unlike Ahmadi men, many of whom proudly go to gym, Ahmadi women are not allowed to join mixed gyms. Ahmadi Muslim women should join women-only gyms or health clubs. Wear modest, loose fitting clothing with full-sleeves and a scarf. Dancing in the name of exercise should be avoided - Lajna Ima'illah USA Taleem & Tarbiyyat Workbook 2019 – 2021Finally, I'd like to say that this is all obvious. Growing up as Ahmadis, we all accepted and internalized these rules guiding our behavior, purely on the basis of our gender. The culture of Jamaat is toxified with this extreme desire to limit womens autonomy and public exposure. This culture is exemplified by a recent tweet by an Ahmadi man: https://preview.redd.it/2rmcgxetzyp51.png?width=807&format=png&auto=webp&s=6091ef207e4aef3c6a067b5945884eebaa5100bc In Jamaat Ahmadiyya, even images of women's hands are sexualized and stigmatized. This is why purda is unequal and sexist, in theory, and practice. |
The Qur an English translation with parallel Arabic text . Download or Read online The Qur an English translation with parallel Arabic text full in PDF, ePub and kindle. This book written by Anonim and published by OUP Oxford which was released on 08 April 2010 with total pages 672. Download the PDF Quran here or follow the links for more versions: English Quran – Alhilali-Khan-version PDF (29,5 MB) English Quran with Commentaries By Yusuf-ali PDF (7,42 MB) We also have a modern Quran translation in plain English here: Link . The entire Quran Podcast with English translation Quran 1992, in order to discredit it. Since then, Talal has been studying the Quran, researching it, and teaching it to others. Talal decided to translate the Quran when he gave up all hope of finding an English Translation that is at the same time highly accurate, and very easy to read. Words of the Translator: “The Quran is a Reminder. Download the Quran with English Translation in PDF. Click here to download Note : If download doesn’t start automatically, right click on above link & choose “save link as” or “save target as” Quran THE Translated to English by TALAL ITANI. QURAN ENGLISH TRANSLATION. Clear, Pure, Easy to Read . Modern English . Translated from Arabic by Talal Itani . Published by ClearQuran . Dallas, Beirut . Available in two editions. This edition (A) uses the word 'Allah' to refer to the Creator. Edition B uses [Quran 47:24] Ever read the full Quran translation? 🙂 Here you can download the English version of the Quran (in PDF format) for better understanding and for Dawah purpose. List of translations available: Dr. Muhammad Taqi-ud-Din Al Hilali & Dr. Muhammad Muhsin Khan (text and translation) Yusuf Ali (with commentary) Yusuf Ali (without Free download or read online The Holy Quran: Arabic Text with English Translation pdf (ePUB) book. The first edition of the novel was published in 650, and was written by Anonymous. The book was published in multiple languages including English, consists of and is available in Hardcover format. The main characters of this religion, religion story are Moses (Bible), Jesus. Download PDF - The Holy Quran-english Translation By Marmaduke Pickthall Pdf (free Download) [qvnde00939lx]. The Qu´ran – a modern English translation as a free PDF e-book. Here is a new translation of the Quran by Talal Itani, who kindly offered Holybooks.com to post it as an ebook. Talal Itani first read the Quran 1992, in order to discredit it. Since then, Talal has been studying the Quran, researching it, and teaching it to others. Quran pdf english 1. For God's sake, the kind, the compassionate. 2. Praise God, Lord of the Worlds. 3. The kindest, most compassionate. 4. Lord of doomsday. 5. You are the one we worship, and you must call for help. 6. Guide us on the straight and narrow. 7. The path of those you have congratulated, not those who have been against them has anger,
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