Islamic Culture & Photo Blog – Muslim Blog

The Origins of Shirk

September 30th, 2011
by Sufia

by Muhammad Nâsir ad-Dîn al-Albânî

From that which has been established in the Sharee’ah (prescribed law) is that mankind was – in the beginning – a single nation upon true Tawheed, then Shirk (directing any part or form of worship, or anything else that is solely the right of Allah, to other than Allah) gradually overcame them. The basis for this is the saying of Allah – the Most Blessed, the Most High:

كَانَ النَّاسُ أُمَّةً وَاحِدَةً فَبَعَثَ اللَّـهُ النَّبِيِّينَ مُبَشِّرِينَ وَمُنذِرِينَ


“Mankind was one Ummah, then Allah sent prophets bringing good news and warnings.” [Al-Baqarah 2 :213]

Transliteration: Kana alnnasu ommatan wahidatan fabaAAatha Allahu alnnabiyyeena mubashshireena wamunthireena
Ibn ‘Abbaas – radiallaahu ‘anhu – said:

“Between Nooh (Noah) and Adam were ten generations, all of them were upon Sharee’ah (law) of the truth, then they differed. So Allah sent prophets as bringers of good news and as warners.” [2]

Ibn ‘Urwah al-Hanbalee (d.837 H) said:

“This saying refutes those historians from the People of the Book who claim that Qaabil (Cain) and his sons were fire-worshippers.” [3]

I say: In it is also a refutation of some of the philosophers and atheists who claim that the (natural) basis of man is Shirk, and that Tawheed evolved in man! The preceeding aayah (verse) falsifies this claim, as do the two following authentic hadith:

Firstly: His (the prophet sallallaahu ‘alayhi wa sallam) saying that he related from his Lord (Allah)

إني خلقت عبادي كلهم حنفاء وإنهم أتتهم الشياطين فاجتالتهم عن دينهم وحرمت عليهم ما أحللت لهم وأمرتهم أن يشركوا بي ما لم أنزل به سلطانا


I created all my servants upon the true Religion (upon Tawheed, free from Shirk). Then the devils came to them and led them astray from their true Religion. They made unlawful to people that which I had made lawful for them, and they commanded them to associate in worship with Me, that which I had sent down no authority. [Related by Muslim (8/159) and Ahmad (4/162) from 'Iyaadh ibn Himaar al-Mujaashi'ee radiallaahu 'anhu]

Secondly: He (the Prophet sallallaahu ‘alayhi wa sallam) said

ما من مولود إلا يولد على الفطرة فأبواه يهودانه وينصرانه ويمجسانه كما تنتج البهيمة بهيمة جمعاء هل تحسون فيها من جدعاء ثم يقول أبو هريرة واقرءوا إن شئتم فطرة الله التي فطر الناس عليها لا تبديل لخلق الله


Every child is born upon the Fitrah [4] but his parents make him a Jew or a Christian or a Magian. It is like the way an animal gives birth to a natural offspring. Have you noticed any born mutilated, before you mutilate them? 
Abu Hurayrah said: Recite if you wish: “Allaah’s fitrah with which He created mankind. There is to be no change to the creation (Religion) of Allah.” [Ar-Rum 30 :30] [Related by Al-Bukhaaree (11/418) and Muslim (18/52)]

After this clear explanation, it is of the upmost importance for the Muslim to know how Shirk spread amongst the believers, after they were muwahhideen (people upon Tawheed). Concerning the saying of Allah – the most perfect – about the people of Nooh:

وَقَالُوا لَا تَذَرُنَّ آلِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا


“And they have said : You shall not forsake your gods, nor shall you forsake Wadd, nor Suwaa’, nor Yaghooth, nor Ya’ooq, nor Nasr.” [Nooh 71: 23]

Transliteration: Waqaloo la tatharunna alihatakum wala tatharunna waddan wala suwaAAan wala yaghootha wayaAAooqa wanasran
It has been related by a group from the Salaf (Pious Predecessors), in many narrations, that these five deities were righteous worshippers. However, when they died, Shaytaan (Satan) whispered into their people to retreat and sit at their graves. Then Shaytaan whispered to those who came after them that they should take them as idols, beautifying to them the idea that you will be reminded of them and thereby follow them in righteous conduct. Then Shaytaan suggested to the third generation that they should worship these idols besides Allah – the most high – and he whispered to them that this is what their forefathers used to do!!!

So Allah sent to them Nooh alayhis-salaam, commanding them to worship Allah alone. However none responded to his call except a few. Allah – the mighty and majestic – related this whole incident in Soorah Nooh Ibn ‘Abbas relates:

عن ابن عباس رضي الله عنهما:….أسماء رجال صالحين من قوم نوح، فلما هلكوا أوحى الشيطان إلى قومهم: أن انصبوا إلى مجالسهم التي كانوا يجلسون أنصابا وسموها بأسمائهم، ففعلوا، فلم تعبد، حتى إذا هلك أولئك، وتنسخ العلم عبدت


Indeed these five names of righteous men from the people of Nooh. When they died Shataan whispered to their people to make statues of them and to place these statues in their places of gathering as a reminder of them, so they did this. However, none from amongst them worshipped these statues, until when they died and the purpose of the statues was forgotten. Then (the next generation) began to worship them. [Related by al-Bukhaaree (8/534)]

The likes of this has also been related by Ibn Jareer at-Tabaree and others, from a number of the salaf (Pious Predecessors) – radiallaahu ‘anhum. In ad-Durral-Manthoor (6/269): ‘Abdullaah ibn Humaid relates from Abu Muttahar, who said:

Yazeed ibn al-Muhallab was mentioned to Abu Ja’far al-Baaqir (d.11H), so he said: He was killed at the place where another besides Allah was first worshipped. Then he mentioned Wadd and said: “Wadd was a Muslim man who was loved by his people. When he died, the people began to gather around his grave in the land of Baabil (Babel), lamenting and mourning. So when Iblees (Satan) saw them mourning and lamenting over him, he took the form of a man and came to them, saying : I see that you are mourning and lamenting over him. So why don’t you make a picture of him (i.e. a statue) and place it in your places of gatherings so that you maybe reminded of him. So they said: Yes, and they made a picture of him and put in their place of gathering; which reminded them of him. When Iblees saw how they were (excessively) remembering him, he said : “Why doesn’t every man amongst you make a similar picture to keep in your own houses, so that you can be (constantly) reminded of him.” So they all said “yes”. So each household made a picture of him, which they adored and venerated and which constantly reminded them of him. Abu Ja’far said: “Those from the later generation saw what the (pevious generation) had done and considered that…… the extent that they took him as an ilah (diety) to be worshipped besides Allah. He then said : «This was the first idol worshipped other than Allah, and they called this idol Wadd» [5]

Thus the wisdom of Allah – the Blessed, the Most High – was fulfilled, when he sent Muhammed sallallaahu ‘alayhi wa sallam as the final prophet and made his Sharee’ah the completion of all divinely Prescribed Laws, in that He prohibited all means and avenues by which people may fall into Shirk – which is the greatest of sins. For this reason, building shrines over graves and intending to specifically travel to them, taking them as places of festivity and gathering and swearing an oath by the inmate of a grave; have all been prohibited. All of these lead to excessiveness and lead to the worship of other than Allah – the Most High.

This being the case even more so in an age in which knowledge is diminishing, ignorance is increasing, there are few sincere advisors (to the truth) and Shaytaan is co-operating with men and jinn to misguide mankind and to take them away from the worship of Allah alone – the Blessed, the Most High.

    1. Tahdheerus-Saajid min Ittikhaadhil-Quboori Masaajid (pp.101-106)
    2. Related by Ibn Jareer at-Tabaree in his tafseer (4/275) and al-Haakim (2/546) who said: “It is authentic according to the criterion of al-Bukhari.” Adh-Dhahabee also agreed.
    3. Al-Khawaakibud-Duraaree fee Tarteeb Musnadul-Imaam Ahmad’alaa Abwaabil-Bukhaaree (6/212/1), still in manuscript form.
    4. [From the Editors] Ibn-al-Atheer said in an-Nihaayah (3/457): “Al-Fitr: means to begin and create, and al-Fitrah is the condition resulting from it. The meaning is that mankind were born upona disposition and a nature which is ready to accept the true Religion. So if he were to be left upon this, then he would continue upon it. However, those who deviate from this do so due to following human weaknesses and blind following of others…..” Al-Haafidh Ibn Hajar said in Al-Fath (3/248): “The people differ concerning what is meant by al-Fitrah and the most famous saying is that it means Islaam. Ibn ‘abdul-Barr said: That is what was well known with most of the salaf (pious predecessors), and the scholars of tafseer are agreed that what is meant by the saying of Allaah – the Most High – “Allaah’s fitrah wiht which He created mankind.” is Islaam
    5. Related by Ibn Abee Haatim also, as is in al-Kawaakibud-Duraaree (6/112/2) of Ibn ‘Urwah al-Hanbalee, along with an isnaad which is Hasan, up to Abu Muttahar. However, no biography could be found for him, neither in ad-Dawlaabee’s al-Kunaa wal-Asmaa, nor Muslim’s al-Kunaa, nor any one elses. And the hidden defect here is that he is from the Shee’ah, but his biography is not included in at-Toosee’s al-Kunaa — from the index of Shee’ah narrators.

Women Rights as a mother in Islam

September 30th, 2011
by Sufia

mother in islam 480x468 Women Rights as a mother in Islam

Women have been given great importance and value in Islam. Their role as a mother has greatly been admired by Islam. Woman is the one who has to suffer for nine months to bring her child into the world. Her job does not only end there. She cares for her child, spends sleepless nights just for the comfort of her baby, nurtures him, and teaches him moral values among many other things.
In Islam the noblest thing is satisfying and caring for one’s parents. Mother has been given three times more importance than the father. Therefore, in Islam, every day is like a mother’s day and we always have to care and respect our parents and never even bristle. The Muslim woman enjoys great security and care as a mother from the hands of her child. In Islam it is said that if one’s mother dies, he has to fulfill the vows he had made to his mother before her death. The importance of caring and respecting mother is clear from the Hadith narrated by Jahmah:

I said to the Holy Prophet, “O Messenger of Allah, I desire to go on a (military) expedition and I have come to consult you.” He asked me if I had a mother, and when I replied that I had, he said, “Stay with her because Paradise lies beneath her feet”.

Let us turn the table now. Charity begins at home you must have heard and this is exactly that one should do and act. Muslim woman should very well know this and try to implement in their lives. It is not only the children who should respect and honor you but it should be you who should present yourself in such a way that they are compelled to love you.

If you want your children to be respectful to you then you will have to teach them right from the beginning. Help them learn and educate them with latest technology but do not neglect to transfer your traditional and cultural values. Let their Islamic concept be clear and they should know what Islam is teaching about the rights and duties, afterwards expect them to become good Muslims and loving son or daughter. As a woman, you have this key role of nurturing and raising a human being according to the teachings of Quran and Sunnah. Therefore, if you have neglected your duties under any circumstances you may not retain the right to complaint afterwards.

Rights of the Wife over Husband in Islam

September 30th, 2011
by Sufia

Muslim couple 480x333 Rights of the Wife over Husband in Islam

One of the most important rights of wife is that husband has to support her through thick and thin. If the husband does not support her, she is not obligated to fulfill her duties. Allah says in the Holy Quran:
“And upon the father is mother’s sustenance and her clothing according to what is reasonable. No person shall have a burden on him greater than he can bear”. [Surah Al-Baqarah]
Wife should be treated with care, and kindness. A husband should always listen to her. He should buy things for her that he likes for himself and keep her well. Wife has an equal status in the decision making at home. Wife has the right to do job, acquire higher education and she should not be prohibited from doing that. It is prohibited in Islam to beat your wife and it is considered bad if you do so. It is quite easy to mention the rights of wife or women in Islam but what is difficult is to follow them. We do not see many people following them.

Women especially the Muslim women suffer ill-treatment. Those people who do not treat their wives or other women with respect are illiterate even after being literate.
It is not only the men responsible for the ill treatment of women but it is the women themselves not standing against their own gender. When they are playing the role of a mother in law, they forget that the women whom they are treating badly belong to the same gender they are.

When they are not educated well and not equipped with the right religious and academic training, they tend to create hell for other women as well. The women do the most harm to other women so they need to wake up as well and take stand for the rights of others rather than snatching away even the right to exist.

Single Muslims are a bit different from the rest of the world

September 25th, 2011
by Sufia

single muslims Single Muslims are a bit different from the rest of the world

Single Muslims are a bit different from the rest of the world: Christians, Buddhists, etc. are free to choose any person they want for their private lives. Religious precepts though do restrain this freedom for Islam people. Or rather “did”, because modern times have loosen ethic principles. As anyone else on the surface of the Earth, Muslims can too get their dates from the internet.

Truth is, except for students, who activate in crowded places full of both genders people, it is quite hard now to find somebody to love: work, transport, domestic duties, etc, leave everybody less time to search for new friends. Plus, the list of options is very small, and a lot of conditions have to be met (chance is very important) to find the perfect person for your expectations.

Humph, expectations? Yes, taking a look at someone and assessing the person is a mental process based on a previously established set of requirements, all of very personal value: height, color of the skin/eyes/hair, age, cultural background, hobbies, education, etc. are just a small part of these requirements, because the list could go to details such as makeup, clothes, kind of preferred music, etc.

How could a Muslim find so many data in a very short amount of time? How he or she browse a significant number of people, to match his/her expectations? Simple: just meet Muslims online!

There are plenty of websites for this purpose, and here are some of the advantages of visiting them:

  1. All single Muslims must sign up and build a personal profile.
  2. The personal profile requires a lot of data to be filled in, so that you can become more visible to suitors.
  3. Whenever single Muslim women or men want to meet Muslims online, they only have to check the filters installed on the site, introduce their expectations and find the right person at a click distance.
  4. A conversation can then be started.
  5. Muslim women and men can either accept or reject the proposal.
  6. Because, at their turn, single Muslims can check with the suitors profile and see if he/she meets her/his expectations.
  7. Webcam chats or phone calls are also available. A simple one-on-one conversation might sometimes be 100 fold more revealing than any profile!
  8. You can then slow down or tie up the relationship.
  9. The amount of time saved by the possibility to meet Muslims online might be huge!

So, instead of making use of the old fashion way, so restrictive and so stiff, lay your hands on the keyboard, key Muslim Dating and land on whatever page you’ll feel right for you. Sign up with more than one site – your chances will grow exponentially.

Understanding the Verse of ‘Beating Women’ in the Qur’an

September 21st, 2011
by Sufia

broken hearted woman persian miniature by mahmoud farshchian page 07 Understanding the Verse of ‘Beating Women’ in the Qur’an


الرِّجَالُ قَوَّامُونَ عَلىَ النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلىَ‏ بَعْضٍ وَ بِمَا أَنفَقُواْ مِنْ أَمْوَالِهِمْ  فَالصَّلِحَتُ قَنِتَاتٌ حَفِظَتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللَّهُ  وَ الَّاتىِ تخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَ اهْجُرُوهُنَّ فىِ الْمَضَاجِعِ وَ اضْرِبُوهُنَّ  فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُواْ عَلَيهْنَّ سَبِيلاً  إِنَّ اللَّهَ كاَنَ عَلِيًّا كَبِيرًا

“Men are the guardians of women, because God has given advantage to some people over another, and because they spend from their wealth. Consequently, pious women are obedient [to their husbands] and keep their secrets for God also keeps secrets. And as for those from whom you fear rebellion, admonish them [first] and [next] refuse to share their beds and [even then if they do not listen] beat them. Then if they obey you, take no further action against them. Indeed, God is Exalted and Mighty.” – Al Nisa’ 4:34

The above is one of the verses of the Qur’an that many Muslim scholars normally need to explain, clarify and justify in length for their Muslim and non-Muslim audience. At the face of it the verse seems to simply advise men to beat their wives if they do not obey them. It is very normal that in our era this can easily become a controversial issue.
When I was explaining this verse for a group of Muslims a while ago, a very respected lady who herself was a very devoted Muslim asked me how this verse could be best explained for others, especially for non-Muslims who were coming from a totally different background. I found this to be a very valid and relevant question and thought I should write something in response to it. This article is my attempt in answering that question.
I would like to make it clear from the outset that the aim of this article is not at all to defend or justify the verse. The only aim of this article is to explain it so that the reader understands the verse and its implications more thoroughly.
Another point to clarify at the start is that this article is focusing on the part of the verse that instructs about beating disobedient wives (underlined in translation). The earlier parts of the verse will be discussed, where related, only to explain the latter part of the verse but will not be elaborated in detail as they are not the subject of this article.
There are two extreme approaches in explaining and justifying the verse of beating wife in the Qur’an:

a.       To say that this is God’s directive and therefore it does not need to be an issue to discuss. We therefore only need to obey it.
While it is a fact that for a Muslim, God’s directives in the Qur’an are to be obeyed with no hesitation, I think it is the right of us as human beings to demand explanation and clarification about any verse of the Qur’an and in fact, the Qur’an itself has advised us to think and ponder over its meanings. Avoiding such demands and questions can only result in ignorance or arrogance, both of which will ultimately be destructive to Muslims and their faith.

b.      The other approach is to eliminate the question by trying to argue that the word that is traditionally translated as “beat them” in this verse really has a different meaning.
I have not found any reliable basis for the above argument. I think it is very clear from the way Arab uses the word that the verse is indeed referring to ‘beating women’ and not anything else.

After the above introduction, I would now like to proceed with the main body of this article that is explaining the verse of ‘beating women’ and its implications. In order to be as brief and as clear as possible, I am going to do this in a series of short bullet points.

Understanding the verse:
1.      Before any attempt to understand the verse on beating the wife it is very important to first understand the logic behind it. In the Abrahamic religions (not just Islam) family unit is considered as a social unit that like any other social unit needs leadership and this leadership for the reasons that are described in the verse[i] is given to men. It is beyond this article to explain this further but this perspective needs to be appreciated if we want to understand the verse correctly. Verse 34:4 starts by referring to this fact and is based on this foundation.

2.      Appreciating the above, we can now understand what ‘Nushuz’ in the verse means. ‘Nushuz’ is coming from the root ‘Nashz’ which means an elevated land and its derivatives are used for the meaning of ‘rising up’. The word, like most other words and like in any language, will find its exact meaning when it is interpreted within the context. In the context of the verse under discussion, and considering the last point, the word means uprising and defying authority. Nushuz here means a woman who rejects the God given authority of her husband in being her guardian.

3.      What we learn from the above is that Nushuz does not mean having a different opinion. It does not mean disagreeing either. Even occasional disobedience of a wife towards her husband by itself cannot be called Nushuz. Nushuz refers to a much more serious concept, that is, rejecting the authority of the husband (as given by God). Difference of opinion, disagreeing and occasional disobedience are not the same as rejecting the authority altogether.

4.      It needs to be understood that the verse has not given a religious instruction. This can easily be appreciated by those who are familiar with the style of the Qur’an and the style of the classic Arabic language. This is a very important point to understand. It is not that husbands are obliged by this verse to beat their wives if the conditions were met. It is not like if a husband decides not to beat his rebellious wife that means he is disobeying God. It is therefore not correct to say that the Qur’an has ‘instructed’ to beat wives.

5.      Once the above very important point is appreciated, we can easily appreciate that the verse under question has merely addressed a family issue by giving a solution that was best suited for the socio cultural conditions of the time and the land. This is very much similar to the verse of the Qur’an in the same Sura that advises and permits men to marry up to four women to address the issue of protecting orphans’ rights (4:3)[ii].

6.      In the Sura of Nisaa the verses that are addressing the issues related to the husband and the wife are to protect the structure of the family and its sanctity and (in line with this) to bring peace (Islaah) between the couples (as explicitly referred to in the verse 4:35). This means the husband is not supposed to beat his wife to fulfil his anger or to humiliate her. This not only is forbidden, but also works quite contrary to the above purpose, that is protecting the family and bringing peace.

7.      Appreciating the above, the husband needs to (and in fact is obliged to) think carefully about the consequences of any reaction he might take in trying to correct his rebellious wife. He should wisely use only those measures that he knows will work. He should avoid those measures that he thinks may make the situation worse, even if these are the measures that are given in verse 4:34.[iii]

8.      It needs to be appreciated that the advice of beating is only applicable if the earlier two advises did not work. This means in his attempt to correct his rebellious wife, according to the verse, the husband can only use ‘beating’ if ‘admonishment’ and ‘refusing to share bed’ does not work.

9.      The best follower of the Qur’an is the Prophet (pbuh). First, we do not have any narrations that suggest that the Prophet (pbuh) ever beat his wife[iv]. Second, we have a number of narratives reporting that the Prophet (pbuh) limited beating to a hit that is not severe[v] (does not leave mark) and is not on the face. In explaining this Ibn Abbas has given example of a hit that is as light as striking with a toothpaste (that at the time of the Prophet – pbuh – was a very tiny short piece of wood, hardly capable of creating any pain)[vi]. Considering this, the beating is not to punish or to change the attitude of the wife by causing her pain. Rather, it is only a gesture of disapproval and dissatisfaction and reclaiming the right as the head of the family.

10.  It needs to be appreciated that the verse is not advising about a permanent attitude by the husband. There can only be two possibilities. One is that the solution of beating wife works in which case, as the verse instructs at the end, the husband should fear God and should refrain from any further actions. The other possibility is that beating does not work, meaning, the wife continues to be totally rebellious to her husband’s authority and the husband’s beating her does not help at all. This is the case of serious difficulty between the couple and can result in their separation. In this case verse 4:35 (the verse after the verse of beating) advises that the help should be sought from relatives of the both sides. Therefore the beating that the verse is referring to is simply a one off measure. No man can use this verse to justify a regular attitude of aggression towards his wife.

11.  One of the most important obligations of a Muslim is to follow the agreements. By being a resident of a country or by being allowed to enter a country, the person has entered an agreement to obey the rules of that country. If according to the regulations of the country even a slight beating of the wife (as explained in point 9) counts as domestic violence and is illegal, then the husband should respect this rule and observe it.

12.  An objection that is sometimes made is that in verse 4:128 the wife is advised to settle on a compromise with her husband if she fears of the husband’s ‘Nushuz’. The objection is that why in the case of the wife having Nushuz the husband is allowed to beat her but in the case of the husband having Nushuz the wife is advised to have leniency. Justified as it might seem, the objection is based on a totally wrong assumption. The wrong assumption is that the Nushuz in verse 4:34 is of the same level as the Nushuz in verse 4:128. I mentioned in point 2 that it is the context of the verse that determines exactly what Nushuz means. In the context of verse 4:34, Nushuz means the wife rejecting the authority of her husband. This clearly is a threat for the whole family structure. In comparison, in the context of verse 4:128 and the verses before and after it, Nushuz only means the husband not treating his wife justly. No doubt this is a wrong attitude but it is nowhere as drastic as the meaning of Nushuz in verse 4:34. The two different treatments of the two Nushuz in these two verses can easily be understood by appreciating this fundamental difference between the two cases.


We can easily reach a conclusion by putting together all the above twelve points as a summary of observations on the verse 4:34:

Men by nature and by their obligation to be financially responsible are the guardians of their wives and heads of the family. The wife may disagree and as it happens, can even occasionally disobey her husband. However if the wife’s disobedience to her husband means rejecting the authority that the husband has been given by the Almighty, then this will be a serious problem as it can easily break the structure and the sanctity of the family. In this case the Qur’an has given (not an instruction but an) advice that could easily fit with the socio cultural norms of the Arab society of the time. According to this advice, the husband is allowed to beat her wife in the above condition, if admonishing her and leaving her bed does not work. The Prophet (pbuh) has advised Muslims that the beating should be light and should not leave a mark. In fact the beating should not be to satisfy the anger, it is merely a gesture of disapproval and dissatisfaction. This is a one off solution that should either result in peace or should be followed by the next major step that is involving closed ones to help.

Since the whole point of this advice is to keep the family intact and to keep peace in the family, the husband should avoid this practice if he knows that it will not work or, worse, it will work contrary to the purpose. Also if the regulations of the country of residence consider even light beating to be forbidden then the husband is not allowed to use this measure.

I would like to stress again that the intention of this article was not to defend the verse of beating wife or to make it appear nice. I do not think that the verse needs any defence. The aim of this article was merely to clarify the meaning of the verse and its logic and conditions. For those who believe in the Qur’an, I hope this article brings some clarification, insights and reassurance. For those who do not believe in the Qur’an and like to criticise the verse, I hope this article prompts them to formulate their criticism based on a correct understanding of the verse.

Paris ban on Muslim street prayers comes into effect

September 17th, 2011
by Sufia

street prayer Paris ban on Muslim street prayers comes into effect

A ban on saying prayers in the street, a practice by French Muslims unable to find space in mosques, has come into effect in the capital, Paris.

Interior Minister Claude Gueant has offered believers the use of a disused fire brigade barracks instead.

The phenomenon of street prayers, which see Muslims spreading mats on footpaths, became a political issue after far right protests.

France is home to the biggest Muslim minority in Western Europe.

By some estimates, as many as six million French people, or just under 10% of the population, are Muslims, with origins in France’s former North African colonies.

Their integration has been a source of political debate in recent years, and earlier this year France became the first EU state to ban the wearing of the Islamic veil in public.
‘Mosques co-operating’

Prayers at the former fire brigade barracks Many worshippers have been positive about the new space

The new ban came into force at midnight (22:00 GMT) on Thursday, in time for traditional Muslim Friday prayers.

Speaking earlier this week to Le Figaro, Mr Gueant said about 1,000 people were using two streets in the capital’s multi-ethnic Goutte d’Or district for prayers.

He said an agreement had been reached with two local mosques for the state to rent out the disused barracks on Boulevard Ney with floorspace of 2,000 sq m (yds) for three years.

To encourage believers to use the new space, prayers would not be held inside the existing mosques for the first few weeks.

He said he did not believe force would have to be used to impose the ban because dialogue was “bearing fruit”.

An overseer at the barracks said the space, with a capacity of 2,000, was full.

“It’s the beginning of a solution,” Sheikh Mohammed Salah Hamza told Reuters news agency. “The faithful are very pleased to be here. ”

“I think it’s great. It’s good. Before they used to pray outside and that wasn’t good at all,” Kaddar Abdelkader, who used to pray in the street, told the BBC.

Mr Gueant said similar problems with street prayers existed in two other cities, Marseille and Nice.

Far right protests at the “Islamisation” of the Goutte d’Or district began last year and in December the leader of the French National Front, Marine Le Pen, accused Muslim fundamentalists of using prayers for political ends.

She controversially compared the practice to the Nazi wartime occupation of France.

Source: BBC

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