Benefits of Religious upbringing of children: Harvard study

Benefits of Religious upbringing of children: Harvard study

A recent Harvard study reveals that children who had a religious upbringing are likely to be healthier and have a higher degree of well-being in early adulthood than those who did not.

The Harvard study, “Associations of Religious Upbringing With Subsequent Health and Well-Being From Adolescence to Young Adulthood: An Outcome-Wide Analysis,” was published in the American Journal of Epidemiology.

The study, conducted by the Harvard T.H. Chan School of Public Health shows a link between a religious upbringing and better physical and mental health in young adults.

Researchers found that people who attended religious services weekly or who practiced prayer or meditation daily in their youth reported having a higher life satisfaction and positivity in their 20s.

Individuals were found less likely to smoke, have symptoms of depression, use illicit drugs, or have sexually transmitted infections than people who engaged in less regular spiritual practices.

The researchers followed 5,000 young people for between eight to 14 years, controlling for variables such as maternal health, socioeconomic status, and histories of substance abuse or symptoms of depression.

Results show that those who went to religious services at least once a week as children were about 18 percent more likely to report higher levels of happiness as young adults between the ages of 23 and 30 than those who didn’t. They were also shown to be 29 percent more likely to volunteer in their local communities and 33 percent less likely to engage in the use of illicit drugs.

Those who prayed or meditated at least once a day in their youth were shown to be 16 percent more likely to report higher levels of happiness as young adults and were 30 percent less likely to have become sexually active in their adolescence. These individuals were also 40 percent less likely to have contracted a sexually transmitted infection than those who never prayed or meditated.

Reference:
Associations of Religious Upbringing With Subsequent Health and Well-Being From Adolescence to Young Adulthood: An Outcome-Wide Analysis

Ying Chen Tyler J VanderWeele

American Journal of Epidemiology, Volume 187, Issue 11, November 2018, Pages 2355–2364, https://doi.org/10.1093/aje/kwy142
Published: 10 September 2018

https://academic.oup.com/aje/article/187/11/2355/5094534

Rationalising Allah's commands:

Rationalising Allah's commands:

It’s not surprising that some Muslims attempt to rationalize any and every ruling, considering Western influence, where every function of morality must have a rational reasoning

When Non-Muslims ask “why can’t you eat pork?” our inferiority complex or ignorance kicks in, and we begin to rationalize the commandments of Allah because that is the type of reasoning we are taught in schools and at home - due to secular infiltration of our minds.

The concept of “we hear and we obey” is foreign here, so in order to not appear unintelligent, we now attempt to provide a reasoning for a ruling that Allah didn’t mention anywhere.

What divine knowledge do we possess that we allow ourselves to speculate on the “intention” of a ruling?

Stories about why we do certain things spread like the plague in our communities, and people do not see the implications of this poor form of reasoning.

If we fast to feel how the poor feel, are the poor then free from fasting?

If women cover to avoid harassment & to not be noticed, wouldn’t that mean they should take it off in this day and age?

If we don’t eat pork because it’s “dirty”, what if we ensure it’s clean?

All of those reasons stated above may be the wisdom behind the rulings. We can only speculate on that.

But in Usūl ul-Fiqh (principles of jurisprudence) there is made a distinction between hikma (wisdom) and ‘illa (the effective cause).

‘Illa is the reason/cause. Not hikma

So our fundamental understanding is that if there is no reason provided by Allah or the Prophet ﷺ, then we follow the commandments simply because we have been ordered to.

This sometimes means that when people ask “why?”, we respond “because Allah has commanded us to”

When faced with these question, it’s an EXCELLENT opportunity for da’wah. 

This is the perfect time to talk about the concept of objective morality, and that our opinions do not matter if the choice has been made for us by our Lord or His Messenger.

“The only statement of the [true] believers when they are called to Allah and His Messenger to judge between them is that they say, "We hear and we obey." And those are the successful.” (24:51)

From
https://mobile.twitter.com/IbnSauce/status/1121163600188583938

Acknowledging The Role of Scholarship

Acknowledging The Role of Scholarship

Beyond a collection of facts, knowledge transcends the tangible and quantifiable. It is both production and consumption, providing structure, methodology, and substance: the sum of generations of thinkers, teachers, and students. The authority to transmit knowledge is reserved to those who have extensively studied and practiced it. Expertise within a field is a rare blessing and the onus is on laymen to take knowledge from experts about everything, from structuring our lives to engaging with society.

The role of scholars is substantial, especially in Islam. Abu al-Darda, may Allah ﷻ be pleased with him, reported that the Messenger ﷺ said “The scholars are the inheritors of the Prophets.”¹ This Hadith indicates that scholars, as inheritors of the faith, have effectively and uniquely preserved Islam for 1400 years.

Extinguishing the importance of scholars threatens the vast tradition of Islam itself; indeed, scholars are blessed as caretakers of the faith by Allah ﷻ. They spend years mastering classical Arabic to simply understand sacred texts, let alone interpret and derive rulings from them. Scholars must understand the time and place in which they live, including the complexities of societal and technological advances, to set guidelines for the direction of a believer’s life.

Establishing a clear and strong connection between knowledge and its source is also important. Islamic scholarship emphasizes isnād, or chain of transmission, so much so that Imam Abdallah ibn Mubarak, may Allah ﷻ be pleased with him, said, “isnād is part of deen,” and “the one who seeks matters of his deen without isnād is similar to the one who climbs his roof without a ladder.” Humans thrive because of the information predecessors have transmitted and the isnād is the most meticulous form of transmission.

Receiving sacred knowledge from a chain of trustworthy scholars is unique to the Ummah of Sayyidina Muhammad ﷺ. No other community stringently verifies and conveys knowledge like Muslims do.

However today, many Muslims disregard the role of the scholar and Islamic scholarship. Their attempts at “reformation” threaten the core of the religion. Their opinions are propagated not only on obscure websites or personal Facebook accounts, but also on popularly frequented websites. Some prominent Muslims are now calling for the community’s detachment from the scholar and widespread general Islamic illiteracy is only one of the visible consequences of doing so.

People who disregard scholarly opinions, due to personal whims and manufacture their own opinions, deviate from the religion. Detachment from the preservers of the religion leads to detachment from the religion itself. Abu Muslim Al-Khawlani, may Allah ﷻ have mercy on him, said “the scholars on Earth are like the stars in the sky: when they appear, the people are guided, but when they disappear, the people get lost.”

Those advocating for reform must be aware of the current intellectual climate in the West. Christians, who underwent reform throughout most of their history, populate our society. Contemporary Christianity is diluted because of the historic trend of resisting authority, a trend caused in part by society’s labeling of religious clergy as authoritative and abusive. One reason for the rise of atheism in the West, especially in the Christian community, has been such reformation: namely, disparaging of religion and its preservers. When Muslims propose reform, they must first analyze their social context to determine where they get their “novel” ideas from. Muslims have more to lose from degrading scholarship like Christians have done, as our scholars are unique in being both preservers of knowledge and community leaders.

Encroachment on scholarship by laypeople is present in other fields as well, perhaps convincing some that it is acceptable to similarly degrade Islam.

Many scientists today commit intellectual trespassing in their criticisms of religion, but are appropriately disregarded as they are unqualified in the field. In medicine or law, unqualified practitioners are susceptible to receiving criminal charges. If we defend the experts in matters of this world, why do we so easily neglect the experts in matters of the afterlife? Scholars are the inheritors of the Prophets. They are best equipped to treat our spiritual ailments, so let us let them heal us. Let us let them lead us.

Citations:

¹ Related by al-Tirmidhi, Abu Dawud, Nasa’i, Ibn Maja, Ahmad, Ibn Hibban, and others. Verified as sahih (authentic).

² 8th century Muslim scholar, Muhaddith, student of Abu Hanifa, may Allah ﷻ be pleased with him.

https://traversingtradition.com/2018/04/24/acknowledging-the-role-of-scholarship/

How Slavery was humanised by Islam: Notes by a British Orientalist

How Slavery was humanised by Islam: Notes by a British Orientalist

In regard to a second feature of the Muslim social system, the practice of slavery, it is important to bear in mind that the slave was generally the body-servant or retainer of his master, and that slavery was in no sense the economic basis of Muslim society.

Master and slave thus Stood a more humane relationship than did the slave cultivator to the Roman landed proprietor or the American planter.

There was consequently less śtigma attaching to slavery, and in no other society has there been anything resembling the syśtem by which, as has been shown in the preceding section, the white slaves came to furnish the privileged cadres whence the high officers of state, commanders, governors, and at length even sultans, were almośt exclusively drawn.

The following story, told by a theologian of the third century, represents without serious distortion the relations, which, as numerous parallels in Arabic literature indicate, often existed between master, and slave.

I saw a slave-boy being auationed for thirty dinárs and as he was worth three hundred I bought him.
I was building a house at the time, and I gave
twenty dínárs to lay out on the workmen. He spent ten on them and bought a garment for himself with the other ten. I said to him What's this ?" to which he replied "Don't be hasty; no gentleman scolds his slaves." I said to myself " Here have I bought the Caliph's tutor without knowing it."
Later on I wanted to marry a woman unknown to my cousin (i.e. my first wife), so I swore him to secrecy and gave him a dínár to buy some things, including some of the fish called házibá. But he bought something else, and when I was wroth with him he said I find that Hippocrates disapproves of házibá." I said to him "You worthless fool, I was not aware that I had bought a Galen," and gave him ten blows with the whip. But he seized me and gave me seven back saying, "Sir, three blows is enough as a punishment, and the seven I gave you are my rightful retaliation." So I made at him and gave him a cut on the head, whereupon he went off to my cousin, and said to her "Sincerity is a religious duty, and whoever deceives us is not one of us. My master has married and he swore me to silence, and when I said to him that my lady muśt be told of it he broke my head." So my cousin would neither let me into the house nor let me have anything out of it, until at last I had to divorce the other woman.
After that she used to call the boy "The honest lad," and I could not say a word to him, so I said to myself "I shall set him free, and then I shall have peace."

-From TRAVELS OF IBN BATTUTA by H.A.R. GIBB (pg. 30)

Impact of the fear of islamophobia on our faith:

Impact of the 'fear of islamophobia' on our faith:

Ultimately, “cultural anxiety” in the form of Islamophobia will continue to pressure Muslims to secularize and racialize their Muslim identity.

As a community, we need to be well aware of this pressure so that we can recognize its signs and strive to resist it. By surrendering ourselves to a crippling fear of anti-Muslim bigotry, we risk losing our very souls.

 Rather, we need to channel that fear into positive practical and spiritual avenues, namely Islamically-informed activism as well as increased reliance on and fear of God Almighty.

To think of it differently, if there are extreme Islamophobes in the world who want to stamp out Muslims as a religious community, there are two methods to do so. One method would be to deport, intern, or kill Muslims through acts of bigotry or even genocide.

 The other method would be to create conditions that are conducive to the erosion and dissolution of Muslim faith, such that, eventually, being Muslim has nothing to do with the religious values and norms of Islam.

We should ensure that, in our heightened concern for combating the first method, we do not forget to combat the second equally nefarious, equally destructive method as well.

From:
https://muslimmatters.org/2017/02/20/the-muslim-response-to-islamophobia-is-destroying-us-from-within/

Rules for Muslim Women working outside:

Rules for Muslim Women working outside:

The basic principle is that a woman should remain at home, and not go out except for necessary purposes. Allaah says:

“And stay in your houses, and do not display yourselves like that of the times of ignorance”

[al-Ahzaab 33:33].

Although this is addressed to the wives of the Prophet (peace and blessings of Allaah be upon him), it also applies to the believing women. It is only addressed to the wives of the Prophet (peace and blessings of Allaah be upon him) because of their honour and status with the Messenger of Allaah (peace and blessings of Allaah be upon him), and because they are examples for the believing women.

The Prophet (peace and blessings of Allaah be upon him) said: “Woman is ‘awrah, and if she goes out, the shaytaan raises his hopes (of misguiding her). She is never closer to Allaah than when she stays in her house.”
Narrated by Ibn Hibbaan and Ibn Khuzaymah; classed as saheeh by al-Albaani in al-Silsilah al-Shaheehah, no. 2688.

And he (peace and blessings of Allaah be upon him) said concerning a woman’s prayer in the mosque: “Their houses are better for them.” Narrated by Abu Dawood (567) and classed as saheeh by al-Albaani in Saheeh Abi Dawood.

Secondly:

It is permissible for a woman to go out of her house for work, but that is subject to certain conditions. If they are met, it is permissible for her to go out. They are:

-That she needs to work in order to acquire the money she needs, in case no one else supports her financially.

-There is important need of the community, like in the fields of medicine, teaching, etc.

-The work should be suited to the nature of woman, such as medicine, nursing, teaching, sewing, and so on.

-The work should be in a place that is only for women, and there should be no mixing with non-mahram men.

-Whilst at work she should observe complete shar’i hijab. She should avoid interaction with males as much as possible and if unavoidable, then she should speak with modesty and only to the extent necessary, avoiding softness in voice. Casual interaction with male colleagues is strictly prohibited.

-Her work should not lead to her travelling without a mahram (distance of more than 48 miles or 77 Kms).

-Her going out to work should not involve committing any haraam action, such as being alone with the driver, or wearing perfume where non-mahrams can smell it.

-That should not lead to her neglecting things that are more essential for her, such as looking after her house, husband and children.

No compromise in matters of Deen:

No compromise in matters of Deen:

"If you obey the majority of those on earth, they will make you lose the path of Allah. They follow nothing but whims, and they do nothing but make conjectures."
 -Qur'an 6:116

So Muslims need not worry too much about 'public opinion' as the kuffar will never like or approve of the Muslims following Shari'a.
They will continue to make demands from us to keep diluting our Deen till nothing is left of it!

"...The shaytans inspire their friends to dispute with you. If you obeyed them you would then be idolaters." 6:121

So these kuffar will keep disputing with us regarding the different aspects of Islam. And if we obey them we will loose our Emaan itself and become mushrik like them.

Allah clearly warns us the consequences of diluting our Deen to appease others:
 " And never will the Jews or the Christians approve of you until you follow their religion. Say, "Indeed, the guidance of Allah is the [only] guidance." If you were to follow their desires after what has come to you of knowledge, you would have against Allah no protector or helper." 2:120.
Their religion may be Christianity or Judaism or secularism-athiesm or whatever! They will try their utmost to make us adopt it by force if necessary. The history of colonialism and the current era neo-colonial projects and the media war against Islam all testify to it.

Ottoman Muslim Women During the Advent of Western Feminism

Ottoman Women During the Advent of Western Feminism

by Zara Huda Faris

“As to women, as many, if not more than men, are to be seen in the streets [i.e. going about their daily activities, etc] […] I think I never saw a country where women may enjoy so much liberty, and free from all reproach, as in Turkey […] The Turks in their conduct towards our sex are an example to all other nations; […] and I repeat it, sir, I think no women have so much liberty, safe from apprehension, as the Turkish – and I think them in their manner of living, capable of being the happiest creatures breathing.”
– Lady Elizabeth Craven, A Journey Through the Crimea to Constantinople, 1789[i]

Lady Elizabeth Craven, 18^th century travel writer, playwright and author, made these observations about the women of the Ottoman Caliphate (an Islamic state) in 1789, before the advent of feminism in Europe and three years before Mary Wollstonecraft would publish A Vindication of the Rights of Woman (1792), the 300-page appeal that would become the foundation stone and herald of modern feminism.
The observations of Lady Elizabeth Craven and others, along with records of court proceedings, financial dealings and political documents, reveal that women of the Ottoman Caliphate actually experienced greater liberty and protection than their post-enlightenment Western counterparts, and notably without the need for feminism. 

Yet, today, feminists strive to convince Muslim women of the exact opposite: that Muslim women have always suffered because of Islam and, in a strange twist of thought, advocate feminism as the solution to the problems of the Muslim world.

Note:

[i] Elizabeth Craven (Baroness), A Journey Through the Crimea to Constantinople: In a Series of Letters from the Right Honourable Elizabeth Lady Craven to His Serene Highness The Margrave of Brandebourg, Anspach, and Bareith, London.

Extract from https://zarafaris.com/2013/08/03/ottoman-women-during-the-advent-of-european-feminism

Health care during Mughal rule in India:

Health care during Mughal rule in India:

Public hospitals were established during Mughal period. Jahangir (son of Akbar) stated in his autobiography that on his accession to the throne, he ordered the establishment of hospitals in large cities at government expense [1].

Although the supply of local physicians was not plentiful, the local physicians were able to deal with normal problems. As early as 1616, they knew the important characteristics of the bubonic plague and suggested suitable preventive measures [2].

The use of medicines had been fairly well developed among the Hindus, but dissection was considered to be irreligious. The Muslims, who did not have this restriction, performed a number of operations.
As Elphinstone pointed out, “their surgery is as remarkable as their medicine, especially when we recollect their ignorance of anatomy. They cut for the kidney stone disease (Pathri), couched for the cataract, and extracted the foetus from the womb, and their early works enunciate no less than one hundred and twenty-seven surgical works” (3).

During the Mughal period it seems that health and medical facilities were good and people enjoyed decent health as reported by many foreign travellers [4].

References:
1] Saran P. The provincial government of the Mughals. Allahabad, India: Kitabistan; 1941.
[2] Khan Mutamid, Nama Iqbal. quoted In: Edwardes SM, Garrett HLO, editors. Mughal Rule in India. Delhi: Chand; 1956. p. 279.
[3] Quoted in Chopra PN. Some aspects of society and culture during the Mughal age; 1955 152 [Agra, n. 10].
[4] John Fryer, A new account of East India and Persia, ed. by William Crooke (3 vols.; London, 1909–1915); Edward F. Oaten, European travellers in India (London, 1909); and other works in the Hakluyt series.

(Extracts from http://www.casereportswomenshealth.com/article/S2214-9112(14)00003-4/pdf)

Feminism Vs Religion

Feminism Vs religion:

(Extract from Ustadh Daniel Haqiqatjou's article on feminism https://muslimskeptic.com/2017/09/19/grave-implications-feminist-islam/ )

Women who identify as feminists are far less likely to be religious than the general female population.[1] In the general population, about 7 out of 10 women say they are affiliated with an organized religion like Judaism, Christianity, Islam, etc. Among feminist women, however, only 1 out of 10 report any such affiliation.[2]

But does this indicate a trend of women leaving faith due to feminism? Other statistics support this contention. For example, between 1993 and 2013, the number of nonreligious women tripled in the US.[3] Nonreligious people in general increased in this time range, but what is particularly telling is that the growth of the nonreligious women demographic outpaced the overall increase. In 1993, 16 percent of atheists and agnostics were women, but within 20 years, that number nearly tripled to 43 percent.[4]Analysts contend that it is the spread of feminist and secular ideology through mass media and increasingly the internet and social media that is responsible for these jumps in non-religiosity.[5]

Notes-

[1] Aune, Kristin. “Much Less Religious, A Little More Spiritual.” Feminist Review, vol. 97, no. 1, Mar. 2011, pp. 32–55., link.springer.com/article/10.1057%2Ffr.2010.33. Accessed 16 Aug. 2017.

[2] Aune, Kristin. “Why Feminists Are Less Religious.” The Guardian, Guardian News and Media, 29 Mar. 2011, www.theguardian.com/commentisfree/belief/2011/mar/29/why-feminists-less-religious-survey. Accessed 16 Aug. 2017.

[3] Marcotte, Amanda. “America Is Losing Religion: Why More and More Women Are Embracing Non-Belief.” Alternet, 14 May 2015, www.alternet.org/belief/america-losing-religion-why-more-and-more-women-are-embracing-non-belief. Accessed 16 Aug. 2017.

[4] “2015 State of Atheism in America.” Barna Group, 24 Mar. 2015, www.barna.com/research/2015-state-of-atheism-in-america/. Accessed 16 Aug. 2017.

[5] Aune, Kristin. “Why Feminists Are Less Religious.”