Wael Hallaq on the exemplary fairness of Muslim courts historically:
"Social equity, which was a major concern of the Muslim court, was defined in moral terms, and it demanded that the morality of the weak..(1/5)
(Book: An introduction to Islamic law)
..and underprivileged be accorded no less attention than that attributed to the rich and mighty." (2/5)
Hallaq mentions how such an approach ensured the limiting of #injustice as much as possible, giving immense support to the weak and underprivileged peoples: (3/5)
In such respects, the #modern court utterly fails where #Islamic courts excelled: (4/5)
An example to note is the open access given to women and their almost unchecked #freedom to do so, specially notable considering the liberal discourse around #Muslim#women today: (5/5)
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The honor of The Prophet (pbuh) is of the highest priorities. So here's the complete defense of his marriage to our beloved mother Aysha (ra) and the exposition of the baseless arguments against it.
Like and retweet to spread around.
Bismillah.
1. Anyone criticizing the marriage nowadays comes with the major assumption that Aysha (ra) should've been older for her to be eligible for marriage. We ask these people, how old would you have her be? They usually respond with 18 or at least somewhere around that age. Why...+
that age though? In fact why 18 in particular? What if we were in the UK where the legal age is 16, or in China where the legal age is 20. Why have we assumed that 18 is the perfect number. If we can't agree on a single age in our own times, what compels us to then judge...+
Lord Cromer, a British statesman, colonial administrator, served as the British controller-general in Egypt.
In his book "Modern Egypt", he highlights the 7 steps to gain complete control of Muslims and neutralize their ideological defense.
1) The West will not tolerate...+
...an Islamic government. On page 565, he said that it would be “absurd” to assume that Europe would tolerate a “government based on purely Mohammedan principles and obsolete Oriental ideas.”
2) And yet Muslims must be forced to adopt the principles of Western...+
...civilization. On page 538, he said that Egypt had to be “forced into imbibing the true spirit of Western civilization.”
3) Westernization must be introduced under the guise of women’s rights. Lord Cromer says that the “position of women” in Muslim countries was a...+
"From the indisputable verity 'Islam is a perfect religion' the post-civilized Muslim drew the deadly syllogism 'We are Muslims therefore we are perfect', neutralizing all concern for attaining perfection."
(Malek Bennabi 1905-73)
Bennabi on Colonisibility and Colonialism..
Bennabi seperates the ability to be colonized (colonisibility) and colonialism in his study of civilizations.
Colonisibility:
- consists of internal factors which arouse from the Muslim world.
Bennabi noted as the Muslim world attempted to settle in the conditions of the new life and tried to adopt Western values and social life to their communities without any criteria, both the...+
“if we want to destroy the structure of Algerian society […] we must first of all conquer the women; we must go and find them behind the veil.”
(Frantz Fanon, Sociologie d’une Révolution, 1959).
According to Fanon, French colonial officials saw the veil as the…
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…barrier between the Algerian colonized society and the French colonial one, and believed that colonization could not be complete without conquering women, which included the removal of the veil.
In that respect, Eugène Delacroix’s Femmes d’Alger dans leur…
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… appartement — long considered as the “first true Orientalist painting” — is illustrative of the centrality of women in the colonial project, and one of the earliest manifestation of French’s fixation with Algerian women, the veil and its significance in the political and…
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One of the most commonly confused details of Uhud is why Muslims marched OUT of Madina and instead left it open to a possible qurayshi attack. The genius of The Prophet (pbuh) is shown here once again when one...
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considers what it would mean for the quraysh to go ahead and march onto Madina instead of meeting the Muslims for a battle at Uhud. If Abu Sufyan and the entire contingent decided to attack Madina, they would risk exposing their rear guard which the Muslims could attack...
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...since at that point the quraysh would be facing Madina and have their backs to the Muslim army that had marched to Uhud. This also meant that Abu Sufyan might have to engage two different armies, one in Madina and the one stationed at Uhud. He simply didn't...
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