Precisely enthused

Hakimul reveal the question arises, why Islam that tends to appear with a negative face (radical destructive) actually desirable or attractive "White British to Convert to Islam 'This phenomenon could be caused by several things.

According Hakimul Brett, who was doing his research Islamifikasi S3 in the UK and the West, first, Western principles that emphasize the creativity and freedom of individual thought enables individuals in the UK to learn (study) is more deeply about Islam.

The information is very knowledgeable about Islam could be gained through the Internet, says lecturer sosialogi GMU, adding moreover, discourse on Islam and Muslim communities become subject studies and research are increasingly in demand at college. When Islam reviewed by an individual within the framework of academic / intellectual, then in accordance with the principles of science (scientific Western) have access to diverse sources of thought (School of thoughts) and the schools are diverse (pros and cons).

This interpretation allows the appearance of wealth, wisdom (wisdom), and humanity in Islam. Nonradikal Islam, peace (peaceful), moderate and pluralist Western societies increasingly attract attention, says co-founder of ICMI MASIKA Yogyakarta, and chairman of the Indonesian Moslem Association in Nottinghamshire, Leicestershire, UK.

The tendency of interest in nonviolence and moderate Islam that can be seen for example in the discourse of dialogue multi (multi-faiths dialogue) as well as efforts to "mainstream" (mainstreaming) of non-Islamic Middle East. He said in this context, Indonesian to be excellent.

'The face of moderate Islam in Indonesia, tolerance and gender conscious, such as a "topic" principal appointed by former Prime Minister Tony Blair and U.S. President Barack Obama in their visit to Indonesia,' said Hakimul Brett, who won the Masters in Politics and Social Policy at the University of Nottingham, England.

As part of the Indonesian Muslim community, has a great opportunity to make extraordinary expression of Indonesian Islam as a "mainstream" or an alternative to the expression of the Middle East Islam that Islam is the one in relation to the Qur'an, but its expression varies in the Middle East , India, Pakistan and Indonesia. In addition to the publicity and the Islamic discourse is strengthened at the global level, other factors also determine the increase in conversion to Islam among White British is the increasing number of Muslim immigrants in the UK as from Pakistan, Turkey, Bangladesh, Middle East, and Asia such as Indonesia and Malaysia.

The number of Muslim immigrants are making symbols of Islam is widespread and may be found in various parts of the city. For example, Butcher Halal or kosher meat, kosher pizza, and so forth as many women on the street wearing a hijab.

The term "kosher" has become "iconic" a very effective publicity about Islam. Sales of kosher meat in supermarkets such as Tesco, Asda, and Sainsburry, for example, making the British Agriculture Minister should explain to the public on the definition of meat halal or kosher meat. In its development, halal meat is not simply a matter of Islam, but also about a healthy diet Healthy meat / food, so Judge.

Source:www.republika.co.id

Muhamed Jusufspahic, vice Reis-ul-ulema of Islamic Community of Serbia said the country did not need to set the fashion of its citizens. As the Muslim, he said, the choice of wearing a headscarf should be handed over to them.

During the Communist era in Yugoslavia, a law in 1950 forbidding women to wear clothing that covers the face. The rules were eventually withdrawn. Currently, there are no such barriers to women in Serbia. They can even be photographed for identity documents in Muslim clothing.

In the Balkan war, serbian put Muslims as the main enemy. Genocide of Muslims fought and massacred thousands of Muslim martyrdom.

Serbian Parliament last year to submit an apology for the massacre thousands of Bosnian Muslims in the Balkan War in 1995. But they rejected violence when it called a genocide.

Source:www.republika.co.id

For her, interact and forge relationships with people from different backgrounds is part of his daily life.

"My friends from all different faith traditions," says Salka. On an individual level, "This is how you change hearts and minds, as well as personal connections."

According to her, the number of Muslims who are willing to engage in social activities is also increasing. If last year only 60 Muslim volunteers who helped 900 Jews, so this year the number doubled to 400 people.

"We have a lot in common," said Micki Grossman, a Jewish activist. "Let us look for similarities rather than differences."

Victor Begg of Bloomfield Hills, co-founder of the Islamic council who helped to lead the volunteer effort said, "It is part of our community efforts to bridge the gap."

Source:www.republika.co.id

According to Imam Ibn Qayyim al-Jauziyyah rahimahullahu, jihad has four levels, namely:

1. Jihad against lust

2. Jihad against syaithan

3. Jihad against infidels and jihad against the hypocrites

4. Jihad against the despotic leaders, heretics and bad actors

The relationship between the pregnancy with jihad in the top four levels are as follows:

Women who are pregnant experience physical changes, especially in the abdominal area. In addition to the abdominal area, physical changes are also common in pregnant woman's body posture (posture fatter). Despite the fact that not all pregnant women experience changes in body posture to be fat.

Some things that cause the body posture of pregnant women get fat on them due to genetic factors (heredity), growth hormone and changes in lifestyle. Obese due to genetic factors usually occurs because one or both parents of the woman also has a fat physical. Genetic factors can not possibly be avoided by humans, because it is the destiny of Allah 'Azza wa Jalla and the man can not choose who should be born from the womb. Likewise, the issue of growth hormones that can not be avoided by pregnant women. Maybe things you can do is set the pattern of life of the man himself, such as diet, sleep patterns and others.

During pregnancy, the pregnant woman (who has the posture of both fat and thin) tend to change in terms of lifestyle. Especially in the diets. For example: if on ordinary days (when not pregnant) a woman accustomed to eating one plate at a time to eat, so when it is pregnant, she could eat two plates or more in one meal. Usually it is used as an excuse is a pregnant woman must be to feed two people (ie the pregnant women themselves and their fetuses), then the amount of food that enters the body should be doubled as well. Such attitudes can be categorized as an attitude of excessive, because, according to nutrition experts and health, food needs among non-pregnant women with pregnant women is a little different.

Thus, the excessive manner in terms of eating the food for pregnant women is because it is more dominated by the passions that are less controlled. And any that are less restrained carnality is coming from syaithan. Allah 'Azza wa Jalla dislike towards his people who have excessive lifestyle. Allah Almighty says,

"... And do not be exaggerated. For Allah loves not those who exaggerated." (Surat al-Anam: 141).

In addition to the excessive appetite, excessive anger lust sometimes are faced by pregnant women, especially if the pregnancy is quite old. This is caused by a pregnant woman increasingly difficult to move / migrate due to the greater size and weight of the fetus. Especially when coupled with various other complaints, such as headache, what foods if eaten was feeling and so forth.

If such conditions could faced by a Muslim woman with patience and sincere heart and be able to control the passions and just expect the pleasure of Allah 'Azza wa Jalla, God willing, will be a jihad Fii Sabilillah which gives a degree of faith and piety in Allah's abundant 'Azza wa Jalla. Amen.

To be continued.

In general, the broadcasts would like to list shared perspective, namely Islam in the middle keanakaragaman, and not mentabukan theme or problem-prone. In addition, Muslim TV also discuss the themes under the spotlight in recent times than among non-Muslims in Germany. For example about family honor killings and forced marriage, the case which is more related to tradition and not by the teachings of Islam.

Planned in some future time Muslim TV will expand the agenda to be ditayangkanya, among others, by adding a rubric, which mainly deals with the actual problems faced by Muslims living in Germany and in Europe in general. In addition, efforts are also quite urgent that Muslims will do is improve the quality of broadcast TV and broadcasting techniques.

Source:www.republika.co.id

"So fear Allah and according to your ability to listen and obey." (Surah Taghabun: 16).

Prophet sallallaahu 'alaihi wa sallam said,

"Verily this religion is easy".

"If I tell you with some business then do it as best you."

So it is with marriage problems. Marriage in accordance with Islamic sharia is easy. 'Uqbah ibn' Amir radi 'anhu said: "The Messenger sallallaahu' alaihi wa sallam said,

"The best wedding is the easiest". (Narrated by Abu Dawood (no. 2117), Ibn Hibbaan (no. 1262 al-Mawaarid) and ath-Thabrani in Mu'jamul Ausath (I/221, no. 724)).

It was very inappropriate if holding a wedding ceremony with a luxurious atmosphere, excessive in cost. Plus if the bride's dowry demands are too high to the groom. If the groom comes from a wealthy family, perhaps these things can still be met. What if the groom came from poor families who have little income? Is not dowry that is luxurious and expensive it will be a 'wall thickness' for the man to marry a woman that her idol? Marriage is supposed to be easy going to be difficult. Marriage should be a means of worship for the sake of improving the quality of faith and piety towards Allah 'Azza wa Jalla, turned into a means of' buying and selling 'between the groom with the bride. Finally, with a very forced the men and women to delay their desire to get married. If you do not have a strong foundation of faith, maybe they'll find another way to meet the needs of individual desires (naudzubillah).

In the book 'Islamic Fatawa Regarding Women' Shaykh Ibn 'Uthaymeen said, "Marriage with dowry (dowry), which is very expensive and a sumptuous feast is something that is contrary to the sharia. The most blessed marriage is marriage with the cost / burden less. Any reduction in the burden / cost of the wedding, then bertambahlah blessing.

Allah 'Azza wa Jalla has banned any act exaggerated. In the Qur'an, Allah Almighty says,

"... And do not be exaggerated. For Allah loves not those who exaggerated." (Surat al-Anam: 141).

Currently, many people are given the temptation of the abundant wealth. If not balanced with a strong faith, they tend to be tempted to exaggerate in holding wedding parties.

Therefore, the more simple and easy to hold wedding parties and ask for a dowry, then the easier the rescue of the sanctity and honor of men and women. This means the less heinous act (adultery) and kemungkaran, and the number of Muslims growing a lot.

Ibn Jawzi rahimahullah in Zaadul Masiir give information about the hijab. He nukil words of Ibn Qutaibah, where he gave an explanation, "Let the woman was wearing rida'nya (upper garment)." Another scholar said, "Let the women to cover their heads and faces, so that people know that he is an independent woman (not slaves). "[6]

As Shaykh Sa'di rahimahullah explains that the veil is mulhafah (fabric top cover), Khimar, rida '(upper garment fabric) or any other kind that is worn over clothing. Let the veil that covers her self, her face and chest. [7]

Conclusions about the hijab and Khimar purpose, please see picture www.muslimah.or.id [8] below.

In verse which we examine today, Allah Almighty ordered His Messenger sallallaahu 'alaihi wa sallam ordered for the women believing women-especially the wives and daughters of the Prophet because of their glory-that is, so they handed her headscarf. The aim is to differentiate between ignorant women and female slaves. [9]

As rahimahullah Sudi said, "In the past people might in the ordinary Medina out at night when the night was so dark in the streets of Madinah. They want to confront the woman. Formerly poor people of Medina residents experiencing distress. When night came the women (who had difficulty) out into the streets to meet their intent. The wicked really want to seduce the ladies earlier. When they see women who wear hijab, they say, "This is a free woman. Do not let menggagunya. "But when they see women who are not veiled, they say," This is a slave woman. Let's confronting. "

Rahimahullah Mujahid said, "Let the women wear a headscarf might know what that included women's independence. If there is a veiled woman, the wicked people when met would not hurt her. "[10]

Explanation of the scholars on explaining the word of God about the benefits of hijab,

ذلك أدنى أن يعرفن

"That is so they are easier to be recognized." (Surat al-Ahzab: 59)

Rahimahullah Syaukani Ash explained, "The verse (which means)," That is so they are easier to be known ", is not meant to be one of them is known, that is who she is. But what is meant is that they are known, which one is independent, which is still a slave. Because if they wear a headscarf, that means they wear clothing free man. "[11]

Which is what distinguishes the former slave and free women. This shows that women who are not veiled meaning still want him as a slave status. Only God who gave taufik.

Regarding the verse,

ذلك أدنى أن يعرفن فلا يؤذين

"That is so they are easier to be known, therefore they are not alone." (Surat al-Ahzab: 59)

As Shaykh Sa'di rahimahullah said, "The above verse shows, people who do not wear the hijab would be more easily seduced. Because if a woman is not veiled, then people will think that he is not a ladies' afifaat (women really take care of myself or honor). Finally, people who have heart disease emerged in the not-not, then they hurt him and take it low like their belief that slave. Finally the people who want to apply lowers bad. "[12]

Allah is Forgiving

At the end of the verse, Allah Almighty says,

وكان الله غفورا

"And Allah is Oft-Forgiving, Most Merciful." (Surat al-Ahzab: 59). Ibn Kathir rahimahullah said, "Allah is Forgiving and Merciful towards what has past in times of ignorance, at which time they (the women) had no knowledge of this." [13]

That is, for women who do not wear the hijab, God is still opening the door of repentance is still conceived during the life of the body, as long as the angel of death is yet to come in front of him.

Da'wah to the family for the veiled and closed the genitalia, that's what should be the priority scale. Behold, the Prophet sallallaahu 'alaihi wa sallam just told to start from his wife and daughters before another woman believing women as a command at the beginning of the verse.

يا أيها النبي قل لأزواجك وبناتك ونساء المؤمنين

"O Prophet, say to the wife-wives, daughters and wives of the believers"

This is as the word of Allah, the Exalted,

يا أيها الذين آمنوا قوا أنفسكم وأهليكم نارا

"O ye who believe, guard yourselves and your families from hell fire." (Surat at Tahrim: 6)

O Allah, open to family and friends our hearts are not veiled to be covered completely.

Praise be to God that with His blessings be perfect goodness.

Footnotes:

[1] Rida 'and Izar is the clothes as when berihrom. Rida 'to the top, ihrom to the bottom.

[2] Tafsir Al-Quran Al 'Azhim, Ibn Kathir, Muassasah Qurthubah, 11/242.

[3] Fath Qadir, Ash Syaukani, Mawqi 'At Tafasir, 6 / 79.

[4] HR. Muslim, no. 890.

[5] Fath Qadir, 6 / 79.

[6] Zaadul Masiir, Ibn al-Jawzi, Mawqi 'At Tafasir, 5 / 150.

[7] Taisir Al Karimir Rahman, 'Abdurrahman ibn Nasir As Sa'di, Muassasah Ar Treatise, p.. 671.

[8] copied from http://muslimah.or.id/nasihat-untuk-muslimah/jilbabku-penutup-auratku.html

[9] See Tafseer Al Qur'an Al 'Azhim, 11/242.

[10] Tafsir Al-Quran Al 'Azhim, 11/243.

[11] Fath Qadir, 6 / 79.

[12] Taisir Al Karimir Rahman, p.. 671.

[13] Tafsir Al-Quran Al 'Azhim, 11/243.

Source:suaramedia.com

This view was refuted by a report released by The Young Foundation in 2008. The institute is concluded, if the trace on the second generation Muslim women in Britain, the view that banning Muslim families do not work right. Most of them get support from her family to work.

According to The Young Foundation, the obstacles facing Muslim women together with women in general barriers, such as gender discrimination. "However, British Muslim women should get away from other obstacles, that is discrimination because of conviction and his clothes," says Shelina as quoted by Middle East Online, recently.

In fact, the Muslim community has a generation of women as politicians, community leaders, businessmen and writers. With this reality too, Muslim women must now continue to fight to cut down all the barriers, and bore the image, story, and a new culture. At least, Shelina also can be one example.

He made a blog, Spirit 21, five years ago, to voice about British Muslim women are rarely heard. Apparently, this blog success. BBC even suggested lina's blog She became one of the most influential Muslim blogs. National and international media hunt to get the interview.

As if Shelina be the mouthpiece of his people. The award was pinned to her since been named as one of the 100 most influential British Muslim. Her book, Love in a Headscarf, which tells the veiled Muslim women looking for potential husbands translated into several languages.

Another figure who also loaded achievement is Jobeda Ali. She organized Cineforum that accommodate the film around the world depicting Muslim women. There are also pages that have Shaista Gohir Big Sister. This page presents the Muslim success that can be used as a model for other Muslim women.

Sarah Joseph, a convert to Islam, made the first Muslim lifestyle magazine that was so visible luxury. And, Roohi Hasan, a television news editor and a member of the team that designed the Channel 5 news, one of the most popular news program in the UK.

Meanwhile, Maleiha Malik is a professor of law at the prestigious Kings College London. He focuses on discrimination law, protection of minorities, and also a feminist. "With all this, later vanished stereotypes of Muslim women and Muslim-owned property talent will be recognized," says Shelina.

Source:www.republika.co.id

Ibn Umar narrated Hadith 'anhu, who said: "The Prophet sallallaahu' alaihi wa sallam heard someone advise his brother in terms of shame, then the Prophet sallallaahu 'alaihi wa sallam said: Shame is a part of faith." (Hadith Reported by Muslim).

Hadith narrated by Abu Hurayrah, who said: "The Messenger sallallaahu 'alaihi wa sallam said: Faith is no more seventy branches. And the shame is one of the branches of faith. " (Hadith Reported by Muslim).

In the book arba'in works of Imam an-Nawawi, also explained about the importance of having the nature of shame. The following quote,

From Abu Mas'ud, 'Uqbah ibn' Amr al-Ansari Al Badri "Verily, between man acquired from the prophetic that the first sentence is: If you are not ashamed, you did according at will." (Hadith Bukhari History).

Explanation:

His saying "the first sentence prophetic", meaning that shame is always admirable and well-regarded, always commanded by every prophet and never removed from the shariah of the prophets long ago.

His Word: "You did according arbitrarily", contains two terms, namely: first, means of threats and warnings, not a command, as word of his: "Do you at will."

Which also means a threat, because to them have been taught what should be abandoned. Likewise, the Prophet sallallaahu 'alaihi wa sallam: "Any person who sells wine then let her pork chop."

It does not mean that he justify doing such a thing.

The second notion is to let do anything that you're not ashamed to do it, just as the words of the Prophet sallallaahu 'alaihi wa sallam: "Shame is part of the Faith."

The purpose here is shame shame that can distance himself from the heinous act and pushed him do good. Similarly, if embarrassed to drive one to leave the heinous act and then do good deeds, then shame this kind of equal with the faith because of the similarity effect on someone. And Allaah knows best.

Therefore, let us his shame culture as part of our life, which according to sharia shame, that we be the people that the more faithful and devoted to Allah SWT.

3. Each party must respect

When the husband or wife to enter his house, then he deserves respect and appreciation from their partner. It aims to maintain the dignity and raise the prestige of couples, so that each feels comfortable to build a harmonious household. In this case, couples have an obligation to look for positive points which each is to be used as the support of mutual respect.

4. Trying to please his partner

In family life, even in social life in general, if someone tries to promote and give priority to other people than himself, it means he has planted the seeds of love and closeness to all the people around him.

Thus, each couples are advised to always please his partner, and the prioritization and mengutamakannya from himself, for the sake of strengthening the bond of love between them. The reason is, when the husband saw the wife devoted herself to please him, would he have to do something that could make the heart glad and happy wife. This was done to repay her, or at least recognition of such kindness.

5. Overcoming common problems

Marriage is a form of partnership relations and participation. Partnership which stands on the foundation of common goals, ideals, attitudes, intuition and feelings, as well as collaboration and solidarity in solving every problem. Any problems that arise in the lives of husband and wife, then the problem is viewed as a collective anxiety.

The paradigm thus triggering her husband for trying to work hard in order to give glorious life for his wife and children. Even so, the wife will try to run the affairs of the household in accordance with agreed procedures. Efforts made by the husband and wife is a solution to solve the problem together. Even so, both husband and wife should not hide the problem, even honesty and transparency is needed in order to grow the seeds of trust and mutual understanding, making it easy to find a solution. Could be, the problem has a positive impact to strengthen ties husband and wife.

6. Attitudes qana'ah

Among the signs of harmony in love is the attitude of couples were satisfied with the existing (qana'ah); were satisfied with the available infrastructure of life. Continuing the spoiled attitudes, habits of life department, wasteful and dissipate in childhood or adolescence, including one of the factors that trigger conflict couples. Thus in contrast to the attitude of maturity that demands realistic outlook on life. Hack things and glamorous media heralded publication will not actually create happiness. Because true happiness emanating from the deepest heart and soul, not the opposite of those aspects of the material that actually trigger gap and conflict couples.

7. The attitude of tolerance on both sides

It is not logical if each party expects a permanent ideal behavior of their partners in domestic relationships, because according to the temperament, and true human being sometimes wrong. Husband or wife sometimes forget and make mistakes so often repeated error and mistake. He may make mistakes because of ignorance, and repeating it without realizing it. If any party wishes to punish, judge, or take revenge for any mistakes made by her partner, it means that he is destroying the foundations of domestic harmony.

If we denounce all things, then we will not find anything that is not our fault. Making mistakes is a common thing that only requires the alignment, steering, and guidance, coupled with an attitude of regret and desire for change for the better. Mistakes do not need to be followed by pressure, insults, and intimidation, especially if the error was not related to Islamic norms. Rest assured that someone will not run out the appropriate way to correct the errors and irregularities partner. The best way in this regard is the quiet advice and makes her partner feel that it is for the good of themselves and their families.

8. Be frank

Frank attitude, honesty, and courage is the key to happiness domestic life that can not be nil from mistakes. In that sense, if you make a mistake, then you have to do is rushing to apologize, dare to admit it, and promised not to repeat it again in the future. Attitude does not however mean that outraged the status and your self-esteem. This remark encourages others to respect, trust, and forgive you.

9. Concern and solidarity

Fragment of the most beautiful part of family life is of concern and solidarity that dilakoni husband or wife in the face of difficulties with patience and tremendous struggle. When the wife was standing beside her husband, the husband will feel strong and confident, and vice versa. When a wife or husband feel that their partners feel strong and confident, then he will feel his soul filled with peace and tranquility. This side is in fact the inner essence of marriage and integration between the two sides.

10. Wisdom

Wisdom with each other-until the situation is most grim-helped lay the solid foundation harmony. Could be, because of an error, husband or wife has a great ability to harm his partner, simply just stop doing it wisdom. Wisdom strengthen the spirit of understanding between the two. Or one of two couples may feel more entitled in certain circumstances, but after re-think about it, he no longer keukeuh defend his opinion that could lead to friction.

When he resigned with the motive of wisdom, then he means eliminate the smell of conflict and strife. However, if the selfish attitude and negative superiority replace the position of wisdom, then the establishment of peace and domestic life will be marred. If so, would not be surprised if the problem turns over. Thus, wisdom is a sturdy fortress that protects families from disharmony.

Source:voa-islam.com

Place Women

This issue requires clarification and information, then we say: actually a reasonable place for a woman is at home and it was there where she worked. This is a basic principle. And this is supported by the arguments syar'iy and this is the logic of nature with which she created.

In connection with the postulates syar'iy above this, the texts and concrete realities that support it quite a lot. Among them:

1. He said the direct word to the ummahaatul mu `miniin:

وقرن في بيوتكن

"And dwelt in your homes" (Al Ahzab: 33).

Sayyid Qutb said: "In this verse there are subtle signs that the house should be a place of origin in their lives. And the house is as "maqorrun" (place of residence-important life.) Who other than the home is a temporary exception that they are not allowed to settle and dwell on it except for the purposes and even then only a modest course. (FII zhilaali l qur `aan 59, 5 / 28 prints of the tenth, Ash Syuruq).

2.

لا تخرجوهن من بيوتهن ولا يخرجن

"Do not remove them from their homes and they do not (allowed) to the outside '(Ath Tholaaq: 1)

This verse is even associated with a woman who is undergoing a period iddah, but the scholars said the ruling was not attributed to him but also includes other women. Penisbahan in "your home" or "house" (the two verses above-important life) when the house is usually owned by a husband, it is penisbahan showing placement, rather than ownership. As if, in principle, the house is a residence for women.

3. In the stories of the prophets there is a lesson and ibroh. Like the story of Moses with two women:

ولما ورد ماء مدين وجد عليه أمة من الناس يسقون ووجد من دونهم امرأتين تذودان قال ما خطبكما قالتا لا نسقي حتى يصدر الرعاء وأبونا شيخ كبير

And when he arrived at the source of domestic water of Midian he found there a group of men who are to drink (their flocks), and he found the back of the crowd, two women who were inhibited (flocks). Moses said: "Did you mean (in doing at that)?" Both women said: "We were not able to drink (our animals), before the shepherd-herdsmen were repatriated (flocks), our father is an old man who had advanced in years" . (Q.S.28: 23)

Until word of God:

قال إني أريد أن أنكحك إحدى ابنتي هاتين على أن تأجرني ثماني حجج فإن أتممت عشرا فمن عندك وما أريد أن أشق عليك ستجدني إن شاء الله من الصالحين

Said he (Syu'aib): "Verily, I intend to marry you with one of these my two sons, on condition that thou serve me for eight years and if you complete ten years, it will be (grace) from thee: but I do not want overwhelm you. And God willing you will find me among those who are good ". (Q.S.28: 27)

Let us look at the lessons in this paragraph.

Moses was the shepherd was in the source water and behind them there are two women who would hinder their goats for the goat is not mixed with the crowd. Moses asked the two women were, what's wrong with you? Why do not you watered you with these people?

Came the answer: we are unable to give drink to the cattle herders were repatriates them. Two women have piety and Waro attitude 'that prevents them from mixing with men. Then, as if there is another question arises, what makes you come out? Then came the answer directly: and our father is a parent who is old. There are urgent needs and requirements that require them to exit. And although they were forced to come out, they still maintain the character and manners by not mingling with men.

Then there is another lesson where one of the two women think that it's time everything was back to its original state (ie they no longer leave the house to get water for their cattle-important life.)

قالت إحداهما يا أبت استأجره إن خير من استأجرت القوي الأمين

One of the two women said: "O my father take it as people who work (on us), because actually the best person you've taken to work (on us) was a strong person who can be trusted anymore."

Syu'aib also accept the solution and he made a bid to Moses:

قال إني أريد أن أنكحك إحدى ابنتي هاتين على أن تأجرني ثماني حجج

Said he (Syu'aib): "Verily, I intend to marry you with one of these my two sons, on condition that thou serve me for eight years .." (QS28: 27)

Moses had accepted the offer and everything was back to normal. Moses worked herding cattle, and the woman becomes a wife who works at home. Thus the Qur'an tells us, and indeed in their stories that there are valuable lessons.

4. Pray in the mosque it is deeds that masyru 'for men and is one of the most utama.Terlebih deeds longer pray at the mosque the Prophet shollallahu'alayhiwasallam, and with him. Nevertheless, the Prophet shollallahu'alayhiwasallam ordered the women to pray at home. As the wife of Abi Humayd Saa'idiy, behold, he came to the Messenger of shollallahu'alayhiwasallam and said: "I like to pray with you". Then he said: "I know that you liked the prayer with me, but the prayers at the corner of the room was better than prayers in the room. And prayers in the room was better than prayers in the house. And prayers in the house is better than your people prayers at the mosque. And prayers at the mosque that your people better than prayers in masjidku ". Then the wife was also ordered Humayd Abi made for him a place of prayer in the most deep and dark in his house. And he was praying in situ until the end. (This Hadith issued by Ahmad 6 / 371 and by Ibn Khuzaymah in Shahihnya 3 / 95. Hadith is hasan. See "haasyiyatu la'zhomi 'alaa shohiih Ibni Khuzaimah).

Cue in this Hadith is quite clear that the origin is the persistence of a woman in the house. To the extent that the Messenger of Allah shollallahu'alayhiwasallam prefers praying at home for a woman, rather than praying in the mosque he shollallahu'alayhiwasallam though he allowed a woman to go to the mosque.

5. The reality of Muslim women in the early centuries, which is exemplified by-example to support this. Where do we get that out of a woman and she works outside the home is an event that almost could be calculated, and have the causes which require for such. Even so that is what is understood by the Companions. It was narrated that Ibn Mas'ud was asked by his wife to give her a veil. Ibn Mas'ud said: "I'm afraid you'll leave wearing the hijab that God has for you." His wife said: "Hijab is it?". Ibn Mas'ud said: "Your house."

6. Taught by the shari'ah is that is in accordance with nature. "What is God Who created it does not know (that you reveal or conceal), and He is Subtle, the Knower?" (QS67: 14). Indeed persistence of a woman in the house is the logic of nature in accordance with the duties and character and a guard of kekontradiktifan keterceraiberaian and personality. Psychological scientific experiments have given support to this. As some researchers are fairly objective in the West have delivered the call to minimize the negative consequences of a work that elicits a woman contrary to the nature and character. However, the worshipers of lust is so deaf to every person who calls it. They even accused him as the person who invites the women to return to the setback and slavery, so they make a claim! And there will be an additional explanation about it on the sidelines of the discussion.

Regarding the release of Women's Issues Meyikapi

It should be understood that the release of a woman is not forbidden absolutely. It has been narrated some information that indicates bolehnya women come out and work outside the home, but this situation is not the origin of law, but rather as an exception and urgent needs.

One of the history of this is allowed by the Prophet shollallahu'alayhiwasallam a woman to pray in a mosque even though he prefers prayer of the woman at home.

Similarly, a history of participation as a woman in a few battles to water and treat the injured.

The caller liberation of women, or rather the destruction of the female caller from imitators among the passions, has been holding with this history. As well some people who have become low sedemikiran ourselves before the pressure of foreign civilizations, also have made history as the argument to defend Islam, in their expectations.

To answer this, we say: actually discharge a woman and she works outside the home is not something absolutely forbidden. There could be an urgent need to come out as the release of two daughters Syu'aib. It can also become a matter that is needed for this race as a woman who teaches her fellow sisters or provide treatment for them. For things like this that the arguments out of a woman was understood. And that is a state of exception, not the condition of origin. Hence we get the Imam Ibn Hajar said: could be the release of women with a force that has dinasakh. In which he explains in "Al Ishoobah" living history Kabsyah Umm Al Qodho'iyyah and said his Hadith issued by Abu Bakr ibn Abi Shayba and Ath Thobrooniy and others from the path of Al-Aswad bin Qoys from Sa'id ibn 'Amr Al Qurosyiy that Umm Kabsyah a woman from Qodho'ah said: "O Messenger of Allah, allow me to come out with troops like this and this." He said: "No". Umm Kabsyah said: "O Prophet of God I'm not want to fight. But I want to treat the wounded and the sick, and I'll be handing out drinks. " He said: "If only it did not become a sunnah and will say: the fulanah never come out (in a troop) of course I will let you. However, sit down (do not follow-important life). " This Hadith was also issued by Ibn Sa'd and in the end, "Sit down, do not let the people say that Muhammad fought with a woman." Then Ibn Hajar said: This Hadith and Hadith which earlier in the life history of Umm Al Aslamiy Sinaan can be integrated on to say that this tradition menasakh the previous hadith. Because the previous hadith during the war of Khaibar, was this tradition after Fathu Makkah. (Al Ishoobah 4 / 463)

However, these arguments Thabit to expel most cases women and their ikutsertanya in treating the wounded and to share a drink, but it is limited conditions are mixed in accordance with the measure and is not to defeat the condition of origin. And quite important to distinguish clearly between the workings of a woman outside the home as a legal origin and the views it as an exception.

If he is an exception for certain circumstances, then we will not run out of solutions to overcome the negative impacts that may arise with the release of a woman. But here is not the place to describe the solutions that. As if out of a woman was used as a matter of origin as viewed by some people who are Westernised, where they saw that the woman will still not benefit anything if he works at home. And this is a paralysis of half the society. I say: if we go with this direction, then the negative impacts from the release of the women, and all the consequences will emerge as occurred in Western society.

Will appear mafsadat-mafsadat ikhtilat, and mafsadat-mafsadat empty house of a mother's role, although we use various procedures and even though we mean it for that, and although some people tried to cover it up with a deceptive slogan: "get out in corridor in accordance with the teachings of the shari'ah and our culture. " Then we need to understand that when it is received by us that the origin is that a woman working at home and that she works outside the home is an exception and that is what is determined based on the arguments syar'iy, then after that we are no longer have a choice between beriltizam with this or not beriltizam with him, if we are really Muslims.

وما كان لمؤمن ولا مؤمنة إذا قضى الله ورسوله أمرا أن يكون لهم الخيرة من أمرهم ومن يعص الله ورسوله فقد ضل ضلالا مبينا

"And it is not proper for men of believers and not (also) for women who are believers, when Allah and His Messenger have set up a provision, there will be for those options (the others) about their affair. And whoever disobeys Allah and His Messenger, then surely he has been misguided, misguided real. "(QS33: 36)

This verse is even down to a particular case, but its content is general. Then he fell after the verses shollallahu'alayhiwasallam Prophet ordered his wife to stay in their homes.

God has explained that the action left, and turn away from, his shari'ah is a definite cause-no doubt-for a person suffering such circumstances the majority of mankind on the earth today.

ومن أعرض عن ذكري فإن له معيشة ضنكا ونحشره يوم القيامة أعمى

"And whosoever turns away from My reminder, verily for him is a narrow livelihood, and we will menghimpunkannya on the Day of Judgement in a state of blind". (Q.S.20: 124)

And the real state of the people who have manhaj manhaj straight but they leave it and seek other manhaj in waste of human thought, as disclosed by the poet:

Like a camel that died of thirst in the desert sahara

Moderate water on his back he carry

(To be continued insha Allah)

Source:akhwat.web.id

Despite being broken, he got back up again no matter how hard it was. This incident brought me to tears because of the amount of sincerity this brother had in trying to change and improve despite how humiliated he felt.

You may question as well, how could this man put his family at such a risk by accessing pornography at work? This is more common than you think, in fact in the anonymous survey I am conducting right now for Muslims struggling with pornography, of the total survey responses, roughly 20% of the individuals have said they have accessed pornography in the workplace.

Two years later, after talking with hundreds of Muslims addicted to pornography, both single and married guys coming from your typical practicing Muslim families, and as more individuals are filling out the survey sharing their stories with me, the problem is very clear for me.

The men and women who are addicted to pornography and other sexual behaviors aren't just individuals who simply are not "fearing Allah" enough and were in need of lowering their gaze. Sure, each individual has their journey and to recover they must take responsibility for their actions, but the greatest obstacle for a Muslim addicted to pornography has to do with our Muslim culture and community itself.

Psychologically speaking we as Muslims have a culture where shame, and fear is an integral part of the motivation system to do right or wrong, and it is this very same shame that can serve as an obstacle for Muslims wanting to seek and get the adequate support that they need.

These brothers are the first ones to know the halal and haram of pornography and the fact that they should lower their gaze. Reprimanding and warning of Hell-fire may work for some, but for the majority it's this dual cycle of shame and fear that keeps them addicted.

After spending the past two years researching about addictive personalities and directly coaching and counseling Muslims with sexual addictions, it's clear that this shame is what keeps them trapped due to the pressure of displaying perfection and no weaknesses on all spheres of life or else they will not be accepted.

One brother from my recovery program told me that he understood clearly that he was using pornography and acting out as a coping mechanism for dealing with his life.

In his communication with me, he would always start out with the same phrase continuously "I'm sorry I can't really describe what I'm feeling, I'm sorry..." As an NLP practitioner and a life coach I study the effect of how the language pattern an individual uses may trigger them into a certain emotional state or how it may affect their behavioral patterns. Certain language patterns repeated on a consistent basis may limit the individual client's ability to explore other options for their behaviors. In this situation, what this brother really was saying to me was, "I'm really afraid if I express what I'm feeling then you won't accept me," therefore the insistent need for his apologies, and the lack of certainty in his mode of expression.

The key to really helping individuals addicted to pornography, Muslim or not, is for them to feel safe and accepted before any true healing develops. Research has been done to show that the brain will not begin the physiological healing process until the individual feels safe, and only then will the healing begin. It is from this safe place that many men are able to return back to living a life of integrity and serenity.

For the longest time in the United States until the 1950s, drug and alcohol addictions were only seen as a moral issue and that individuals who drank or abused drugs must have been devoid of character. Later research led to the wide acceptance that this was a mental health issue that needed professional help. It wasn't until the 1970s that real work was done to categorize sexual addictions as a mental-health issue and to give it the same seriousness in treatment as a drug or alcohol addiction as well.

There's a lot of work for us to do as a collective Muslim community in changing how we understand addiction recovery from a purely moralistic approach of halal and haram to a mental-health approach where we also understand the chemical effects of addiction, and the deeper psychological factors at play.

Is now not the time to raise awareness about pornography addiction (including other sexual behaviors) from an Islamic perspective?

The initiative I am beginning, with the help of anyone who will listen and join me is called 'Purify Your Gaze' (www.PurifyYourGaze.com), based upon the famous Quranic verse addressing the believers to lower their gaze in order to attain purity for themselves.

With the tawfeeq from Allah, and your help in sha Allah I pray that we can adequately raise awareness and start giving back hope and support for the thousands of Muslims and their families out there who are struggling silently because of pornography addiction and have lost their belief in being able to recover fully.

Source:www.islamicity.com