Thursday, August 9, 2018

Rashida Tlaib's Victory Is a Win for Muslims and Democracy in USA

Rashida Tlaib's Victory Is a Win for Muslims and Democracy in USA

Muslims haven't had a great deal of motivations to be Cheered up for our legislature of late. Under President Trump, open antagonistic vibe has progressed toward becoming the same old thing. From the proposed Muslim boycott to the president coolly disclosing to Anderson Cooper that he trusts Islam loathes the United States, an increased feeling of nervousness currently taints the lives of Muslim Americans, and we have genuine motivations to feel deserted by our administration. Detest wrongdoings against Muslims have outperformed even the spike after 9/11, and inside the United States, American fear based oppressors have focused on individual Americans who happen to be Muslim. In the interim, Trump welcomes hatemongers into the White House, employs them to his staff, and retweets hostile to Muslim proselytizers.

However, in the event that Muslims see a disappointment of majority rule government under Trump, Tuesday's decision comes about offer no less than a promise of something better that the procedure can in any case work. In Michigan, Rashida Tlaib is currently ready to impact the world forever by getting to be not exclusively America's first female Muslim individual from Congress, yet in addition the main Arab-American Muslim, in the wake of winning the Democratic essential in Michigan's thirteenth Congressional District, which covers the greater part of Detroit and a portion of its rural areas. Tlaib will run unopposed in the up and coming decision, and Muslims in the U.S. what's more, abroad are now praising her triumph.

In an email, Tlaib revealed to me she supposes "this win demonstrates a considerable measure of Muslim Americans that even with Trump in the White House and the Supreme Court disclosing to us the Muslim Ban is legitimate, our voices are intense, and reminds individuals that we have a place in this nation like every other person."

Things being what they are, Muslim Americans are cheerful to attempt and speak to themselves if the present government declines to. A previous Michigan state administrator, Tlaib is one of the first to win in an influx of in excess of 90 Muslim competitors, for the most part running as Democrats, who've entered the neighborhood, state, and national race for open office.

Her triumph doesn't propel some sort of Muslim motivation. She kept running on a stage concentrated on financial and natural equity, Medicare for All, and a $15 the lowest pay permitted by law—all issues that justifiably resound with individuals living in Detroit. Her personality, she let me know, didn't assume a focal part. "I'm glad for my confidence and am raising my family to be pleased with our character," she let me know in an email. "Many individuals expect that my race and religion was an issue in this battle, yet it truly wasn't. Voters on the entryways couldn't care less that I'm Muslim, they simply need to realize that I'll buckle down for them and never offer them out." She got more than 27,000 votes, edging her over her rival by just 1 percent. "How I implore doesn't make a difference to them," she included.

In any case, to Muslims all around, her triumph will help restore a minimized network's expectation in battling for a libertarian majority rules system. Tlaib's win paralyzed American Muslims wherever who'd abandoned seeing themselves in the general population in charge of administering them. Portrayal, particularly for American Muslims, matters. The Pew Research Center inferred that recognition with a Muslim was specifically connected with positive perspectives toward Islam, and in America, the greater part of the populace have never met one. So with more Muslims in government, we have a superior shot at checking the issue of Islamophobia, and we'll have no less than a couple of chose pioneers who can identify with the battle.

Without precedent for quite a while, I'm amped up for majority rules system. Without it, the possibility of battling for portrayal—and winning—would be unimaginable. In her acknowledgment discourse, Tlaib reaffirmed her duty to our mutual American qualities. "I will push back against everything that is so un-American that is leaving this organization," she guaranteed a cheering group. What's more, that is something all Americans ought to celebrate.
Wednesday, August 8, 2018

Disparaged by burqa push, British Muslims fear ascend in abhor wrongdoing

Disparaged by burqa push, British Muslims fear ascend in abhor wrongdoing

“I mean just what is his problem? He comes out with disgraceful stuff like this all the time. It’s not funny, it’s dangerous. He is peddling this rightwing rhetoric and shrouding it in humour.” Waqas Siddiqui is exasperated and fears yet another rise in hate crime in his home town of Blackburn after Boris Johnson’s controversial remarks about the burqa.

But another thing that Siddiqui predicts is the rise in sales of the full veil over the next few weeks. The Siddiqui family own the Hijab Centre in Whalley Range – an area with a large Muslim population. For 17 years, they have sold every kind of Muslim headscarf conceivable. Rows of mannequin heads line shelves. They are adorned in intricately embroidered scarves of fuchsia and turquoise. Nadeem Siddiqui and his wife, Amna, make regular trips to Turkey, Egypt and Jordan to bring back luxurious cloths and silks.
To the front of the brightly lit store in a corner, there is a much smaller section. A few pieces of thin black cloth with a slit in the upper section hang from a hook. These are niqabs. They cover everything on a face apart from the eyes. The store now sells roughly one a day, having seen a steady growth in recent years.
Muslim hijab

 ‘He comes out with disgraceful stuff like this all the time. It’s not funny, it’s dangerous’: Waqas Siddiqi who works at Hijab Centre, responds to Boris Johnson’s comments. Photograph: Phil Tragen for the Guardian
Mariam, one of the shop assistants, demonstrates. She places the niqab on her face and there is a bit of giggling – she doesn’t normally wear one, but says she sells many and appreciates why women want to wear them. In a mix of Gujarati and English she explains that women feel protected by the covering – “they don’t want men looking at them”.
Siddiqui, 27, says Blackburn has experienced a rise in women wearing the niqab. He believes it is a reaction to the criticism of his faith. His wife chooses to wear a veil but his mother and sister don’t.
“There has been an increase – it is mostly the younger girls who are buying them rather than the elderly. I think we see more girls wearing them now in places like Blackburn because when people criticize your religion, you hold on to it a bit more. You retreat back into what you’re comfortable with,” he says.

The last time there was an increase in sales of the niqab at the shop was in 2006. The area’s local MP, Jack Straw, wrote a controversial column in a local newspaper requesting that Muslim women lift their veil at his surgeries in his constituency. Straw sparked a national debate, saying he was worried about the “implications of separateness” and the development of “parallel communities”.
 “We saw a rise in sales during that time,” says Siddiqui. “When people attack you, you feel like the only thing you have to cling on to is your religion – like a safety blanket. It makes you go inwards. When we had all the Jack Straw stuff, women felt unsafe, they felt they would be targeted in the streets and the same will happen now.”
Siddiqui says the “irresponsible” comments made by politicians will once again fuel hate crime in his area.
“He [Johnson] has a hidden agenda, trying to gain support of certain types of people who have certain views on Muslims. You already feel like you’re a minority in the country and then if you wear the niqab, you are in an even smaller minority.
 “There are certain individuals who will use this, those individuals that do not view Muslims in a positive light already and seeing someone in a position of power making comments like this gives them the green light to take it a step further.”
Fazal Hassan, the Muslim chaplain at Royal Blackburn hospital said he felt “deeply hurt” by the comments and joined calls for Johnson to resign.
He said “The Muslim community feels belittled.
“Britain is a democratic and free country, therefore the right to clothing is a matter of personal choice and freedom. It is absolutely unacceptable that a choice of a person’s dress is equated to that of a criminal.
“Worryingly, his actions and choice of words indicate that Islamophobia is becoming mainstream in the UK and is on the rise. Furthermore, if the Conservative party fails to take any action it will signal that Islamophobia is acceptable within the Conservative party.”
Meanwhile, back to a street near the shop, Saika, 28, says she has worn the veil since she was a teenager. She cannot understand the overwhelming interest in her clothing. Asked why she wears the veil, she replies bluntly: “Because I feel like it.”
Six years ago when she arrived in Britain and completed the Life in the UK citizenship test she said she was told that people in the UK were free to wear whatever they wanted.
“I was never forced to wear it. I like it. If I haven’t got it on I don’t feel comfortable. Nobody is telling me to do anything. I don’t go around telling other people what to wear – so why do they think they can tell me? This is my choice.”

Wednesday, July 18, 2018

Muslim Womens in USA Misconceptions

Muslim Womens in USA Misconceptions

American Muslim ladies today are attempting to address the generalizations and misguided judgments related with the part of ladies inIslam. Muslim ladies involve a wide assortment of positions in American life: medicinal specialists, engineers, legal advisors, scientists, housewives, communicate writers, educators, administrative laborers, business people, teachers. Some are foreigners, from nations running from sub-Saharan Africa to Indonesia, while numerous others are American-conceived; some American Muslim ladies were brought up in Muslim homes, while others held onto Islam as grown-ups. Some Muslim ladies cover their head just amid petition in the mosque; other Muslim ladies wear the hijab; still others may cover their head with a turban or an inexactly hung scarf.

The "part of ladies" in Islam isn't effectively characterized. The Qur'an and the act of the Prophet Muhammad appear to perceive the changed capacities and commonly steady parts of people, empowering just and adjusted social and family life. In seventh-century Arabia, the Qur'an reached out to ladies the privilege of property possession and money related freedom, denied the act of female child murder and different misuse, and fundamentally altered marriage and separation rehearses. While numerous Americans think about Islam as an "onerous religion" concerning ladies, Muslim ladies regularly remark on the freedom and pride they get from their confidence. Numerous Muslim ladies clarify that "genuine" Islam is every now and again imperiled by harsh practices that have their underlying foundations in social contrasts or political convenience; general obliviousness and absence of commitment with the decent variety acquired inside the custom add to the propagation of these practices.

Various Islamic associations in America are attempting to instruct both the Muslim people group and the bigger society on this issue, composing articles, opinion piece pieces, and distributing handouts, for example, ICNA's "Status of Woman in Islam" and the Institute of Islamic Information and Education's "The Question of Hijab: Suppression or Liberation." The Islamic Center of Southern California conveys the flyer "To Separate Fact from Fiction… Women in Islam." Citing the Qur'an, this production means to subtlety sees held by those outside of the Muslim people group, while likewise indicating the "deplorable practices in some Islamic social orders where against Islamic cultural conventions have prevailed upon Islamic lessons."

Muslim ladies in the United States are effectively occupied with this issue on each level, from the scholarly world to little grassroots gatherings. Dr. Azizah al-Hibri, an educator of Law at the University of Richmond, noticed that Islamic laws about humankind originate from a merciful God. In like manner, she looks into issues in which Islamic law is being connected to ladies in what she sees as a harsh path, so as to locate "the legitimate premise in Islamic law for managing these sorts of circumstances." Al-Hibri's association KARAMAH: Muslim Lawyers for Human Rights, is one of numerous outlets through which she attempts to comprehend and advance Islamic social equality, particularly those relating to ladies. In 2011, President Barack Obama designated her as a chief to the U.S. Commission on International Religious Freedom. Al-Hibri is one of numerous Muslim ladies in America accepting dynamic positions of authority both inside and outside of the Muslim people group. 
Muslim women

Ingrid Mattson, a Canadian-conceived change over to Islam, was the primary lady to have been chosen and to fill in as VP and leader of the Islamic Society of North America (ISNA). She is exceptionally viewed as a researcher of Islam and as a Muslim researcher. Among numerous achievements, Dr. Mattson established the Islamic Chaplaincy Program at Hartford Seminary, where she is Professor of Islamic Studies and Christian-Muslim Relations, and additionally the Director of the Macdonald Center for the Study of Islam and Christian-Muslim Relations.

In 2005, Amina Wadud, a dark American female change over to Islam and a researcher of Islamic investigations, drove Friday supplications to a gathering of Muslim people in New York, breaking the custom that holds that part solely for men, and blending a disputable civil argument about sex in Islam.

Daisy Khan, an Indian-conceived American Muslim, is the fellow benefactor and official executive of the American Society for Muslim Advancement (ASMA), and in addition the author of Women's Islamic Initiative in Spirituality and Equality (WISE) and she is additionally effectively associated with different ventures that attention on interfaith endeavors and discourse on Islam in the West.

These ladies are nevertheless a couple of the numerous American Muslim female pioneers who are testing misperceptions about sex equity in Islam.

A December 2010 article in the New York Times, "Muslim Women Gain Higher Profile in U.S.," featured this pattern of expanded association of American Muslim ladies in the United States, accentuating the influential positions that they have inside open and private parts, and in addition inside Muslim people group. The article noticed that American Muslim ladies have more legitimate positions in the public eye especially when contrasted with Muslim ladies in different nations, and furthermore contrasted with American ladies of different religions.

But then, sexual orientation in Islam remains an incessant verbal confrontation in America. The aftereffects of a 2011 Pew Research Center study, "Muslim Americans: No Signs of Growth in Alienation or Support for Extremism", propose that about portion of every American Muslim concurred that people ought to be isolated while asking in a mosque. Information from the review additionally demonstrates that over 33% of American Muslim ladies cover their hair, by wearing hijab or something else, when they are openly. These issues keep on fueling exuberant and imperative discourses all through the nation, especially as more ladies express their own voices as network pioneers.

Muslim ladies' gatherings have been sorted out over the United States to talk about issues of the understanding of sacred writing and custom. A large number of these gatherings likewise cooperate to stand up to issues of partiality toward ladies wearing the hijab in the working environment and open zones. Muslim ladies are additionally effectively occupied with interfaith gatherings, similar to Women Transcending Boundaries in Syracuse, New York, or Daughters of Abraham in Cambridge, MA. A portion of these gatherings are autonomously sorted out by conventional ladies endeavoring to better comprehend their own particular confidence on a commonsense level, while others adopt more scholastic strategies.

Numerous American Muslim ladies are composing their own particular interchange talk. Obviously, the Internet is one gathering in which ladies can convey what needs be and draw in with others, for example, through online journals or distributing scholastic or potentially supposition articles. They are likewise recording their stories in books. Through composing, these Muslim ladies are planning to express their own encounters, which are separate from both the religious pioneers of their own networks and from the American predominant press depiction of them.


Muslim ladies are expounding on subjects that incorporate the hijab, sentiment, religion, form, and child rearing. I Speak for Myself: American Women on Being Muslim and Living Islam Out Loud: American Muslim Women Speak are two such article accumulations. Another is Love, InshAllah (2012), which is a gathering of twenty-five papers on the "mystery love-lives of American Muslim ladies." This book enhances the assorted variety of points of view and encounters on connections inside the Muslim people group in America. The co-editors of the book, Nura Maznavi and Ayesha Mattu, draw in with Muslim and non-Muslim perusers through a functioning web nearness that incorporates consistent visitor bloggers on the book's site (, a Facebook page and Twitter handle, and additionally with face to face and online book exchanges.

Female Muslim researchers are likewise composing, a significant number of them inspecting the "Muslim world" and contrasting Islam in "Western" versus Muslim nations. Some essential voices incorporate Fatima Mernissi, who composes on Qur'anic grant and sex, Saba Mahmood, who composes on Muslim social practice and the organization of ladies, and Leila Ahmed, who composes on woman's rights and Islam.

Regardless of whether they are formally prepared in Islamic grant or they know Islam fundamentally through training, ladies are progressively going into religious, scholastic, and political discourse on an assortment of issues, including the issue of sexual orientation in Islam.

The quantity of Muslim ladies pioneers on the American stage has soar as of late. More American Muslim ladies are advocating for themselves as board individuals from mosques, members in interfaith associations, as researchers, and as scholars. The truth will surface eventually the horde manners by which Muslim ladies will keep on contributing to the lively talk on religion and sex in America.