British Muslim girls being forced into marriage via internet

Imams in the UK and abroad have been conducting ceremonies using Skype — so girls can be married remotely before “being put on a plane and consummating the marriage at the earliest opportunity”, according to Freedom, a charity.

The marriage is often conducted with the promise of a visa to the UK for their new husband, it said.

“The reason is to curb the behaviour of their children when they become ‘too western’,” charity founder Aneeta Prem was quoted as saying by ‘The Sunday Times’.

“Once married, there is enormous pressure to get a spouse visa. The hope is the girl will visit (country of husband’s origin) and fall pregnant to make the union seem more legitimate before bringing the partner back,” she said.

In one case, an 11-year-old home-educated girl from London was married on Skype to a 25-year-old man in Bangladesh.

She contacted Freedom in November after reading a book about forced marriage that her older brother was given at school.

“She hadn’t understood at the time but later realised the Skype call was a marriage ceremony. The plan was for her to meet her ‘husband’ at a later date and hopefully fall pregnant.

In the meantime, she was at home learning to cook and clean,” said Prem, the author of ‘But It’s Not Fair’ – an account of forced marriage.

 

“We see cases from many communities including those from Hindu, Sikh, Jewish, and Mormon backgrounds. No religion accepts forced marriage but some parents are using it as a method of control,” she added.

 

Forced marriage was made illegal in England, Wales and Scotland in 2014 but there has been only one conviction and it did not involve a child.

 

Karma Nirvana, a charity that runs free workshops to raise awareness of forced marriage, said in a two-month period at the end of last year it had received 38 referrals from 14 schools, including 11 from one school in Birmingham made the day after it gave a presentation

 

 

What is the correct direction of Muslim prayer (qibla)

This is where Muslim turns their face to. Depending upon where you are, and you’re facing towards Mecca, the direction of the rug may be SSE, ENE or NW.
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Wouldn’t they circle the earth and reach Mecca even if they were facing east?
Yeah. But we’re looking at shortest distance here. From India, It would be stupid to face towards North and circle around the earth a several times. when you can face west. To travel from California to Tokyo, you don’t fly over Africa, Europe or Asia. You just cross the fucking Pacific Ocean.
“For every nation there is a direction to which they face (in their prayers).  So hasten towards all that is good.  Wheresoever you may be, God will bring you together (on the Day of Resurrection).  Truly, God is Able to do all things.  And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid-al-Haram (at Mecca), that is indeed the truth from your Lord.  And God is not unaware of what you do.” (Quran 2:148-149)
Fun fact: If you’re in Tematagi, you can pray facing towards whichever direction you fancy. That’s because “Tematagi is the closest land area to the antipode of Mecca. This means that the correct direction of Muslim prayer (qibla) varies widely between Tematagi and its neighboring islands.”

Archaeologists have discovered the oldest Muslim graves found in Europe

Archaeologists believe they have discovered the first evidence of Muslim communities in the south of France, as skeleton remains from the seventh century show similar characteristic to Islamic burial practices.

The three skeletons were found to be facing Mecca, have paternal lineage to North Africa, and have been dated to the same period that it is believed Muslim presence was first identified in the region.

Research published in PLOS ONE, focuses on a medieval burial site in Nimes, south of France, showing three individuals that the scientists believe were part of the Berbers – a North African ethnic group.

If so, this will be the earliest indication of Muslim establishment, almost 600 years earlier than the previously known communities.

History surrounding the migration of Muslim communities in and around the sixth and seventh centuries is detailed for most of Europe, especially around the Mediterranean. However, up until now, the amount of research extending further north from the Pyrenees is limited.

“Using a multidisciplinary approach that combines history, archaeology, anthropology and palaeogenomics, we discuss the first early medieval Muslim graves discovered in an area north of the Pyrenees,” the researchers write. “These results clearly highlight the complexity of the relationship between communities during this period, far from the cliché depiction still found in some history books.”

Investigating Nimes

The researchers began excavating the burial sites in 2006, and identified 20 individual graves in the medieval town of Nimes. They immediately noticed differences with three of these individuals, who seemed to be lying on their side, all pointing one particular direction.

DNA analysis of these individuals determined their sex and age – all male and all older than 20 years old. The DNA itself was obtained by extracting teeth of the individuals, and grounding them into a fine powder.

The DNA showed strong links to North Africa, most likely south-west Morocco, or Western Sahara. Carbon dating of the bones also showed that the remains had been buried between the seventh and ninth century’s – the same time that literature suggests Berber’s began to be documented in and around Nimes – north of Montpellier.

After that realization, it did not take long for the researchers to realize that the skeletons were pointing south-east toward Mecca, Saudi Arabia.

“Because the data support a North African paternal ancestry of the three individuals from the graves, we believe that they were Berbers integrated into the Arab army during its rapid expansion through North Africa,” the authors say. “We suggest that the graves discussed in this study can provide further insight into the nature of this Muslim presence.”

3 young Muslim Americans killed in mysterious ‘execution-style’ murders

Early on Wednesday evening, as the sun began to set and the air cooled to just below freezing, police arrived at a unremarkable white home in Fort Wayne, Indiana, a few blocks from the campus of Indiana Tech. We do not yet know who called them or what they expected. Inside, they found the bodies of three young men, shot multiple times in what police, on Friday, called “execution style” murders.

The young men were members of a predominantly Muslim diaspora community whose roots are in Africa’s eastern Sahel region. They were Muhannad Tairab, age 17, Adam Mekki, age 20, and Mohamedtaha Omar, age 23. Police have identified no motive in the killing, which appears to be something of a mystery.

The modest white building had apparently become something of a “party house” used by local youths, but police said there was no known connection to gangs or any other violent organization.

Were they killed for their religion? A police spokesperson cautioned against jumping to conclusions, stating that, as of yet, they had “no reason to believe this was any type of hate crime, or focused because of their religion or their nationality whatsoever.”

Indeed it may turn out that there was some unseen force at play here: gang violence, a robbery gone awry, some personal dispute. Nonetheless, it seems impossible, at this point, to completely rule out the possibility that this could be exactly what Muslim American rights group already fear it may be: an expression of America’s increasingly violent Islamophobia problem.

In recent months, there has been an alarming trend of violence and violent threats against America’s community of roughly two to three million Muslim citizens.

There were the murders, almost exactly one year ago, of three Chapel Hill students, by a local man who’d expressed a paranoid hatred of religion. Later that spring, the FBI arrested the leader of a far-right militia that was planning to massacre a predominantly Muslim neighborhood in upstate New York. Another militia, in Texas, has sent its assault rifle-wielding members to stalk a local mosque and its adherents, later publishing the home addresses of “Muslims and Muslim sympathizers.”

More isolated acts of violence — what we might call “lone wolf” attacks had the religions of the shooter and victim been reversed — have been so frequent they are difficult to track.

On Thanksgiving, a Pittsburgh man accosted his Moroccan cab driver with questions about ISIS, then shot him. Two weeks later, a Michigan man called an Indian store clerk a “terrorist” before shooting him in the face. On Christmas eve in Texas, a local man charged into a Muslim-owned tire shop and shouted “Muslim!” as he opened fire, killing one and critically wounding another.

Less than a week ago, a Missouri man charged at a Muslim American family with a handgun, telling them, “This state allows you to carry a gun and shoot you. … You, your wife, and your kids have to die.” The family was able to flee.

This has not come out of nowhere. Islamophobia has entered mainstream American discourse in the past year, receiving substantial airtime on cable news networks. CNN anchors have called Muslims “unusually violent” and “unusually barbaric”; Fox News has called Islam a “destructive force” and suggested that Muslim American communities are running secret terrorist “training camps.” Presidential candidates from Donald Trump to Marco Rubio continue to dabble in overt Islamophobia.

It is important to caution against assuming that whatever happened this week in Fort Wayne, whatever chain of events led to the mysterious “execution-style” murders of three young men, must necessarily be part of the rising wave of Islamophobic violence in America. Police are presumably cautioning against that conclusion for a reason, and it may well turn out that their deaths are entirely unrelated.

Still, it is difficult to ignore that three apparently Muslim young men have been murdered, for no immediately obvious reason, just as indiscriminate violence against Muslim Americans is growing out of control.

It is thus concerning that these murders have received so little attention, if only for the possibility, however remote, that they could be part of this trend of religious violence against American citizens.

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As a thought experiment, scroll back up to the top of this page and read back through, but this time imagine that the Muslim victims of violence, in every instance, were instead Christian. Imagine that the perpetrators had all been Muslim, and had targeted their victims explicitly because of their Christian faith.

Imagine that, rather than Donald Trump calling for banning Muslims from entering the US, it was Rep. Keith Ellison, who is Muslim, calling for banning Christians. Imagine that Rep. André Carson, who is also Muslim, complained bitterly when President Obama responded to anti-Christian violence by visiting a church, and that Carson further argued America should be willing to close down churches and anywhere else dangerous Christians might congregate.

Now imagine, amid all this anti-Christian violence and anti-Christian hatred, as Christians were gunned down in the street for their religion and crowds of thousands gathered to cheer anti-Christian rhetoric, that three Christians youths turned up mysteriously executed a few blocks from Indiana Tech. Ask yourself whether it would be treated as major news, if only for the possibility of its connection to that wave of violence, or whether it would be largely ignored, as the murders of Tairab, Mekki, and Omar have been.

The Requirements of the Muslim Women’s Dress

Muslim women are required in Islam to cover themselves whenever they are outside of their homes or in the presence of non-mahrem men. This provides many benefits to the Muslim woman herself as well as to the society as a whole. Allah willing, I plan on discussing many of these benefits in future articles. This article, however, will simply describe the physical requirements of hijab. My hope is that it will serve as a reference for Muslim women as well as a basic introduction to hijab for non-Muslims.

The word hijab is derived from the Arabic root hajaba, which means to hide from view or to conceal. Many people use it to refer to the headscarf which Muslim women wear , but hijab is much more than a headscarf: it is an entire way of dressing, behaving and believing. It is acceptable to name the scarf hijab so long as it does not lead to the wrong impression that a headscarf is the only requirement of true hijab. After all, anyone can wear a headscarf (gypsies, fashion models, etc.), but it takes much more than that to fufill the conditions of Islamic dress.

 

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1. Proper hijab (concealment for the Muslim woman) dictates that the entire body must be covered, although the face and hands may be exposed. Some women choose to cover themselves further by means of a face veil and gloves, and this is perfectly fine.

2. The clothing must be long and loose-fitting so that the shape of the woman is not outlined in her garments. The preferred coverings include the jelbab and the abaya which are floor-length cloaks which come in various types of fabric and may be worn over a woman’s regular house clothing. Pants are unacceptable unless they are worn underneath the outer garments.

3. Garments should not be transparent as to reveal the color of a woman’s skin or to expose the hair or body in any way. With regards to the headscarf, it must cover all of the hair and be long enough to cover the woman’s ears, neck and chest. Women should take care to ensure that the scarf is securely fastened, usually with pins, and that her hair is arranged so that it will not slip out of her scarf.

4. Colors and styles should be as plain as possible so that unnecessary attention is not drawn to the woman. In addition, the clothing should not be excessively rich and fancy in order to gain admiration nor excessively poor and ragged in order to gain sympathy. Modesty is the main goal.

5. Jewelry must not be displayed, and it is especially important that it does not make noise as a woman walks (an ankle-bracelet with bells, for example). Women in pre-Islamic Arabia used to wear such bracelets and stamp their feet in the markets in order to entice and attract men.

6. The dress should not resemble the garments of men, nor should it imitate the dress of non-Muslims.

7. Make-up (unless it is completely covered by a face-veil) and perfume are strictly prohibited for Muslim women when outdoors or in the presence of non-mahrem men.

8. A Muslim woman who wears hijab should also strive to make her actions consistent with her dress with regards to Islamic guidelines for speech, manners and behavior.

Hijab wearing is ‘passive terrorism’, says US military publication

Pity the poor hijab. Hated by liberals, looked at suspiciously by ordinary members of the public, and obliged to endure an intimate relationship with its owner.

Now, the US military has offered its own considered opinion on the subject, with a suggestion that the headscarves worn by some, but not all, Muslim women, represent a form of “passive terrorism.”

This week, it was reported that a policy paper issued by the Air Force Research Laboratory and titled Countering Violent Extremism: Scientific Methods & Strategies, included a chapter that contained some strange and unproven thoughts on radicalisation. The Intercept reported that in addition to the comment about hijabs, is a claim that support for militant groups is driven by “sexual deprivation”.

 

 

 

The report said the paper, first published in 2011, was reissued by the Air Force last summer following President Barack Obama’s announcement of a national counter-extremism strategy.

This January, the revised copy was published online by the open source research website Public Intelligence. A preface for the revised report cited a summit convened by Mr Obama on extremism as a reason for revisiting the subject, adding that “the wisdom contained in this paper collection is more relevant than ever”, the website reported.

Many of the articles contained in the document were written by academics and researchers in the field of counterterrorism. The chapter that contains the references to the hijab being a form of passive terrorism was written by Dr Tawfik Hamid, a self-described former Islamic extremist and fellow at the Potomac Institute for Policy Studies.

He said support for groups such as Isis was the result sexual deprivation and that terrorism bears relation to religious dress. His ideas for combating terrorism include “addressing the factors underlying [sexual] deprivation” among young men, as well as “weakening the hijab phenomenon.”

 

“[Extremism occurs when] increasing numbers of women begin to wear the hijab, which is both a symptom of Salafi proliferation and a catalyst for Islamism,” writes Mr Hamid.

“In turn, the proliferation of militant Salafism and the hijab contribute to the idea of passive terrorism, which occurs when moderate segments of the population decline to speak against or actively resist terrorism.

“Speaking from my own experience with the radical groups, I believe young Muslims are motivated to join radical groups because of sexual deprivation.”

Yet observers have pointed out that hijabs are commonly worn by millions of Muslim women, the overwhelming majority of whom do not support militant groups. Among the high-profile wearers of the hijab are Ibtihaj Muhammad of the US Olympic fencing team, and Pakistani Nobel Peace Prize winner and education activist Malala Yousafzai.

 

source : http://www.independent.co.uk/news/world/americas/hijab-wearing-is-passive-terrorism-says-us-military-publication-a6893931.html

US bank denies entry to Muslim woman for wearing hijab

A Muslim woman in Nebraska, United States was barred from entering a bank on Tuesday because she was wearing a hijab.

The woman, who claims she was discriminated against and was emotionally distraught by the experience, was told by officials at the Security National Bank (SNB) to remove her scarf

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The Council on American-Islamic Relations (CAIR) called on the bank to adjust their security policies to allow Muslim women wearing a headscarf to enter without having to remove them.

In response, the bank issued a statement apologising over the incident. “For security reasons, our policy for all walk-in customers is to remove all face, eye and head covering to allow our employees and security cameras to have a clear view of each person entering the bank. We routinely ask individuals to remove their hats, scarves and sunglasses prior to entering.  This is done in an effort to keep our customers and employees safe.”

Ibrahim Hooper, who is the National Communications Director for CAIR, said in a statement on Facebook that he was optimistic that a solution would be worked out. “Bank officials are responding pretty well in this situation. They’ve reached out to us and are working on language for a policy change that would allow anyone to go on into a branch as long as their face is fully visible. That is all we really request.”