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Tuesday, 7 June 2011
Muhammad Asad ( Leopold Weiss) A Great Muslim Scholar !!!
Muhammad Asad was born in 1900 as Leopold Weiss to Jewish parents in Lvov (then part of the Habsburg Empire, now in Ukraine). He moved to Berlin in 1920 to became a journalist and traveled to Palestine in 1922. It was there that he first came into contact with Arabs and Muslims, and began a long journey into Muslim lands, and minds, that eventually led to his embracing Islam in 1926. His bestselling autobiography ROAD TO MAKKAH (published 1954) recounts these years in vivid and captivating detail., including his adventures in Arabia and in working with King Ibn Saud and the Grand Sannusi of Libya, amongst others.
Later in his life, after retiring in Spain, he spent 17 years working on an English Translation of Holy Quran which was first published in 1980. Many consider this to be one of the finest English translation of the Quran - some argue this is because he himself was fluent in bedouin Arabic which is closest to the Arabic in the Quran. Others suggest that since he was himself a European and wrote in more understandable idiomatic English, his translation is most accessible to non-Arabic speakers.
As a lay-reader who over the years has read a number of English translations, including his, I do find Asad’s translation - The message of the Holy Quran - to be easier to read than those by Abdullah Yusuf Ali or Marmaduke Pickthall which are more formal and literal translations. Unlike the translations by Prof. Ahmad Ali and by Thomas cleary, which are also in contemporary idiom and very readable, the Mohammad Asad translation has the added virtue of also having commentary and explanations, and the new edition is wonderfully presented, printed in the highest quality, and with tasteful calligraphy. All in all, Mohammad Asad’s The Message of the Quran is the translation that I now recommend to friends, Muslims as well as non-Muslims.
By the early 1930s Asad had gotten rather disenchanted by King Ibn Saud and his religious advisors (see Road to Makkah) and had begun travelling Eastwards into other Muslim lands. This brought him to British India and there he met and became a good friend of Allama Muhammad Iqbal. Indeed, Iqbal encouraged him to write his book ISLAM AT THE CROSS ROADS (published 1934), whose cover has the following testimonial from Iqbal:
Later in his life, after retiring in Spain, he spent 17 years working on an English Translation of Holy Quran which was first published in 1980. Many consider this to be one of the finest English translation of the Quran - some argue this is because he himself was fluent in bedouin Arabic which is closest to the Arabic in the Quran. Others suggest that since he was himself a European and wrote in more understandable idiomatic English, his translation is most accessible to non-Arabic speakers.
As a lay-reader who over the years has read a number of English translations, including his, I do find Asad’s translation - The message of the Holy Quran - to be easier to read than those by Abdullah Yusuf Ali or Marmaduke Pickthall which are more formal and literal translations. Unlike the translations by Prof. Ahmad Ali and by Thomas cleary, which are also in contemporary idiom and very readable, the Mohammad Asad translation has the added virtue of also having commentary and explanations, and the new edition is wonderfully presented, printed in the highest quality, and with tasteful calligraphy. All in all, Mohammad Asad’s The Message of the Quran is the translation that I now recommend to friends, Muslims as well as non-Muslims.
By the early 1930s Asad had gotten rather disenchanted by King Ibn Saud and his religious advisors (see Road to Makkah) and had begun travelling Eastwards into other Muslim lands. This brought him to British India and there he met and became a good friend of Allama Muhammad Iqbal. Indeed, Iqbal encouraged him to write his book ISLAM AT THE CROSS ROADS (published 1934), whose cover has the following testimonial from Iqbal:
“I have no doubt that coming as it does from a highly cultured European convert to Islam, it will prove an eye-opener to our younger generation.” Muhammad Iqbal.
Monday, 6 June 2011
How I Came to Love the Veil
By Yvonne Ridley
Sunday, October 22, 2006LONDON
I used to look at veiled women as quiet, oppressed creatures -- until I was captured by the Taliban.
I used to look at veiled women as quiet, oppressed creatures -- until I was captured by the Taliban.
In September 2001, just 15 days after the terrorist attacks on the United States, I snuck into Afghanistan, clad in a head-to-toe blue burqa, intending to write a newspaper account of life under the repressive regime. Instead, I was discovered, arrested and detained for 10 days. I spat and swore at my captors; they called me a "bad" woman but let me go after I promised to read the Koran and study Islam. (Frankly, I'm not sure who was happier when I was freed -- they or I.)
Back home in London, I kept my word about studying Islam -- and was amazed by what I discovered. I'd been expecting Koran chapters on how to beat your wife and oppress your daughters; instead, I found passages promoting the liberation of women. Two-and-a-half years after my capture, I converted to Islam, provoking a mixture of astonishment, disappointment and encouragement among friends and relatives.
Now, it is with disgust and dismay that I watch here in Britain as former foreign secretary Jack Straw describes the Muslim nikab -- a face veil that reveals only the eyes -- as an unwelcome barrier to integration, with Prime Minister Tony Blair, writer Salman Rushdie and even Italian Prime Minister Romano Prodi leaping to his defense.
Having been on both sides of the veil, I can tell you that most Western male politicians and journalists who lament the oppression of women in the Islamic world have no idea what they are talking about. They go on about veils, child brides, female circumcision, honor killings and forced marriages, and they wrongly blame Islam for all this -- their arrogance surpassed only by their ignorance.
These cultural issues and customs have nothing to do with Islam. A careful reading of the Koran shows that just about everything that Western feminists fought for in the 1970s was available to Muslim women 1,400 years ago. Women in Islam are considered equal to men in spirituality, education and worth, and a woman's gift for childbirth and child-rearing is regarded as a positive attribute.
When Islam offers women so much, why are Western men so obsessed with Muslim women's attire? Even British government ministers Gordon Brown and John Reid have made disparaging remarks about the nikab -- and they hail from across the Scottish border, where men wear skirts.
When I converted to Islam and began wearing a headscarf, the repercussions were enormous. All I did was cover my head and hair -- but I instantly became a second-class citizen. I knew I'd hear from the odd Islamophobe, but I didn't expect so much open hostility from strangers. Cabs passed me by at night, their "for hire" lights glowing. One cabbie, after dropping off a white passenger right in front of me, glared at me when I rapped on his window, then drove off. Another said, "Don't leave a bomb in the back seat" and asked, "Where's bin Laden hiding?"
Yes, it is a religious obligation for Muslim women to dress modestly, but the majority of Muslim women I know like wearing the hijab, which leaves the face uncovered, though a few prefer the nikab. It is a personal statement: My dress tells you that I am a Muslim and that I expect to be treated respectfully, much as a Wall Street banker would say that a business suit defines him as an executive to be taken seriously. And, especially among converts to the faith like me, the attention of men who confront women with inappropriate, leering behavior is not tolerable.
I was a Western feminist for many years, but I've discovered that Muslim feminists are more radical than their secular counterparts. We hate those ghastly beauty pageants, and tried to stop laughing in 2003 when judges of the Miss Earth competition hailed the emergence of a bikini-clad Miss Afghanistan, Vida Samadzai, as a giant leap for women's liberation. They even gave Samadzai a special award for "representing the victory of women's rights."
Some young Muslim feminists consider the hijab and the nikab political symbols, too, a way of rejecting Western excesses such as binge drinking, casual sex and drug use. What is more liberating: being judged on the length of your skirt and the size of your surgically enhanced breasts, or being judged on your character and intelligence? In Islam, superiority is achieved through piety -- not beauty, wealth, power, position or sex.
Back home in London, I kept my word about studying Islam -- and was amazed by what I discovered. I'd been expecting Koran chapters on how to beat your wife and oppress your daughters; instead, I found passages promoting the liberation of women. Two-and-a-half years after my capture, I converted to Islam, provoking a mixture of astonishment, disappointment and encouragement among friends and relatives.
Now, it is with disgust and dismay that I watch here in Britain as former foreign secretary Jack Straw describes the Muslim nikab -- a face veil that reveals only the eyes -- as an unwelcome barrier to integration, with Prime Minister Tony Blair, writer Salman Rushdie and even Italian Prime Minister Romano Prodi leaping to his defense.
Having been on both sides of the veil, I can tell you that most Western male politicians and journalists who lament the oppression of women in the Islamic world have no idea what they are talking about. They go on about veils, child brides, female circumcision, honor killings and forced marriages, and they wrongly blame Islam for all this -- their arrogance surpassed only by their ignorance.
These cultural issues and customs have nothing to do with Islam. A careful reading of the Koran shows that just about everything that Western feminists fought for in the 1970s was available to Muslim women 1,400 years ago. Women in Islam are considered equal to men in spirituality, education and worth, and a woman's gift for childbirth and child-rearing is regarded as a positive attribute.
When Islam offers women so much, why are Western men so obsessed with Muslim women's attire? Even British government ministers Gordon Brown and John Reid have made disparaging remarks about the nikab -- and they hail from across the Scottish border, where men wear skirts.
When I converted to Islam and began wearing a headscarf, the repercussions were enormous. All I did was cover my head and hair -- but I instantly became a second-class citizen. I knew I'd hear from the odd Islamophobe, but I didn't expect so much open hostility from strangers. Cabs passed me by at night, their "for hire" lights glowing. One cabbie, after dropping off a white passenger right in front of me, glared at me when I rapped on his window, then drove off. Another said, "Don't leave a bomb in the back seat" and asked, "Where's bin Laden hiding?"
Yes, it is a religious obligation for Muslim women to dress modestly, but the majority of Muslim women I know like wearing the hijab, which leaves the face uncovered, though a few prefer the nikab. It is a personal statement: My dress tells you that I am a Muslim and that I expect to be treated respectfully, much as a Wall Street banker would say that a business suit defines him as an executive to be taken seriously. And, especially among converts to the faith like me, the attention of men who confront women with inappropriate, leering behavior is not tolerable.
I was a Western feminist for many years, but I've discovered that Muslim feminists are more radical than their secular counterparts. We hate those ghastly beauty pageants, and tried to stop laughing in 2003 when judges of the Miss Earth competition hailed the emergence of a bikini-clad Miss Afghanistan, Vida Samadzai, as a giant leap for women's liberation. They even gave Samadzai a special award for "representing the victory of women's rights."
Some young Muslim feminists consider the hijab and the nikab political symbols, too, a way of rejecting Western excesses such as binge drinking, casual sex and drug use. What is more liberating: being judged on the length of your skirt and the size of your surgically enhanced breasts, or being judged on your character and intelligence? In Islam, superiority is achieved through piety -- not beauty, wealth, power, position or sex.
ISLAMIC-EDUTRIBE
Salam !!! Dear readers, this blog has been created by me ( Saad Umair) so that I may share my informations about common topics of Islam and Muslim Society. I hope you will like it ! Saad Umair will be grateful to you for any kind of useful suggestions from your side !!! ALLAH HAFIZ
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