A Muslim Woman 39;s Diary English Pdf Free Download

A Muslim Woman's Diary is a collection of thoughts, reminders and advice in the form of quotes from a Muslima to all her sisters across the world. The book is divided into four fundamental themes; haya, nafs, sabr and obedience. The aim of this work is to help you deal with the major and minor issues in your life, as well as guide you to change your mindset into a positive perspective when facing calamities. Along the way, you will also gain an overall understanding of the Islamic principles in how to understand your worth as a Muslim woman in a Western society, how to deal with your nafs, how to maintain sabr in times of hardship and finally how to be obedient to your Lord and parents. By the will of Allah, this book will help you re-evaluate the meaning of your life and assist you to see the light within the darkness.

In A Dying Colonialism, Franz Fanon emphasizes the psychology of colonization. In discussing the French colonial project in Algeria, he argues that colonialism is not just a physical battle of land but a psychological battle. And, at the center of that battle, is Muslim women. Destroying the covering of the Muslim woman was a critical part of the imperialist and colonial battle in Algeria and remains a method of domination today. This was a calculated political doctrine based on the research of distinguished sociologists and ethnologists. If French colonists wanted to advance their imperialist project, to destroy the structure of Algerian society and its capacity for resistance, they would need to target Muslim women and specifically, their veils.

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the Algerian, it was assured, would not stir, would resist the task of cultural destruction undertaken by the occupier, would oppose assimilation, so long as his woman had not reversed the stream. Converting the woman, winning her over to the foreign values, wrenching her free from her status, was at the same time achieving a real power over the man and attaining a practical effective means of destructuring Algerian culture.

It is important to emphasize the trusting nature of colonizers, also applicable to modern day imperialists, to unveiled Muslim women. As noted before, the veil of a woman is so inherently tied to our culture, traditions, and resistance, that taking it off automatically gained the trust of the oppressing power. They felt as if the battle had been won. The war against the Muslim woman is a psychological war. It was baffling that a woman could still have her revolutionary spirit, could still be actively resisting the oppressing power, if she took off her veil and started to dress like her oppressors. Our hijab is not just a religious practice now, it is a symbol against cultural imperialism. Today, when Muslim women unveil, white feminists will praise her and she gains a sense of legitimacy that she did not have before. However, even now, Muslim women who choose to unveil are not necessarily giving up on the cultural and political resistance of oppressors against Muslims, but are just exercising their agency in taking it off for personal reasons. However, the sense of trust gained by the white feminist community is still ever-present.

I cannot think of a single woman I know, from the poorest rural to the most educated cosmopolitan, who has ever expressed envy of U.S. women, women they tend to perceive as bereft of community, vulnerable to sexual violence and social anomie, driven by individual success rather than morality, or strangely disrespectful of God.

There is rich Islamic history of women in powerful positions of scholarship, finance, and military that far pre-dates the modern western feminist movement. It is laughable that women were only allowed to go to school in Britain in the 1920s and France in the 1880s while the first university ever created and recorded in modern history was founded by a Muslim woman. Fatima-al Fihri founded al-Qarawiyyin University in 859 A.D. in Fez, Morocco. Fatima came from a very religious family who invested heavily in her education and instilled in her the importance of scholarship.

Khawlah bint al-Azwar was a Muslim woman who was one of the greatest female warriors this world has ever known. She led armies of other Muslim women in battle. She was once captured with other Muslim women and when they had lost hope, she inspired them to fight back armed only with the pole of the tent they were captive in. With one pole she managed to defeat five fully armed Byzantine warriors and lead a prison break. Since the inception of Islam in 610 A.D., women fought as warriors. Compare that to the United States, a country that only allowed women to serve as full members of all branches of the Armed Forces in 1948.

I do not have the solution. All I know is that Muslim women, we are fighters. And perhaps that is the solution. It is resisting in every way we know how; from hijabis continuing to show up to school after getting kicked out of class simply for their hijab to crying and breaking the windshield of a car when denied an opportunity simply for being a woman. Every tear we shed, every word we write of our own stories, and every time we show up authentically and unapologetically, is resistance.

The book is divided into four fundamental themes: haya, nafs, sabr and obedience. The aim of this work is to help you deal with the major and minor issues in your life, as well as guide you to change your mindset into a positive perspective when facing calamities. Along the way, you will also gain an overall understanding of the Islamic principles in how to understand your worth as a Muslim woman in a Western society, how to deal with your nafs, how to maintain sabr in times of hardship and finally how to be obedient to your Lord and parents.

"Travel accounts of course describe places, but they also, invariably, reveal the traveler and the cultural world that each writer brings along with her luggage. These rich and varied accounts, written over three centuries in 10 different languages, dissolve any stereotype one might have of 'the Muslim woman,' and they offer a rich resource for specialists and general readers alike. Whether read straight through, or sampled by entries that catch the eye, this is a book to enjoy."

The woman -- who calls herself Umm Khattab al-Britaniyyaa -- says she was married to a Swedish IS militant until his recent death in Kobani. In her blog, she describes her everyday life in Syria, including her reactions when she learned her husband had been killed.

Umm Khattab's description of her husband's death is almost matter-of-fact. She writes that on October 28, another woman, who is also with IS, came to visit her and told her that her husband had been killed in IS's offensive against Kurdish forces in the northern Syrian town of Kobani.

In an earlier diary entry, Umm Khatab describes how she traveled to join IS in Syria, leaving behind her parents and younger siblings. In Turkey, the British woman met up with two friends and their small children. While trying to reach Syria, however, the three women were detained by the Turkish authorities, who suspected they were with IS. The Turkish authorities did not believe the women when they said they were aid workers seeking to go to Syria and remanded them in custody, seeking to deport them.

Another woman, who calls herself Bird of Jannah ["Bird of Paradise"] and says she is a doctor who came to Syria to join IS in February, writes an English-language blog called Diary of a Muhajirah ["Female Foreign Jihadi"]. In it, she describes her daily life in Raqqa, the IS's de facto capital in Syria, and offers advice to wannabe IS wives about what to bring to Syria (she suggests bringing a book, such as Jane Austen's classic love story, "Pride And Prejudice").

So, rabbi, what do you do all day anyway? Wednesday I spent the day with 50 students from HUC, spending their first year in Israel before beginning their studies at the stateside campuses. The day included three encounters:

Iman is a 21 year old religious Muslim woman studying to be an English teacher. She has been working with us for a few years, speaking to groups, organizing encounters with her classmates. She is bright, thoughtful, poised, extremely articulate in English, and honestly ambivalent about her relations with her Palestinian - and Israeli - identity and culture. One of 17 children in a working-class family, recently married to a Technion graduate, she is a fascinating case study in the transitions that the Israeli Arab community is experiencing.

It was not my first encounter with this group of vigilantes. Upstairs in the food court, the only place where the promised free internet access worked, I had parked myself at a table for four with my bags and laptop. A short while later I was joined by another woman bound for Mumbai who also lacked information about her flight. We chatted and logged on, united by the camaraderie of the travel wronged. Her flight ended up leaving before mine, so I remained behind by myself, immersed in email and the details of my life back in the United States.

The Spanish women looked alarmed and confused, but the message these men were sending was not for them. They were proving a point to me, the visibly Pakistani Muslim woman, without a burka or a headscarf or a man to shoo them off, and so without the right to be in a public space. It was too polluting to sit next to me?that could be interpreted as interest, even an impermissible flirtation. Their seating made it obvious that the space was taken from me and not being shared. They were not leering, indulging in voyeuristic thrills like the men who harass women on the streets of Cairo or Karachi or New Delhi. This was an ideological statement.

Downstairs with the women an hour later, the topic turned to the state of Pakistan. Things were going badly, everyone agreed, from the Pakistani student in her NYU sweatshirt to the housewife returning for her niece?s wedding. They lamented the hour and the delay, the missing flight information, and the absent staff, ultimately chalking it up to the fact that everyone, even the Arab airline, hated Pakistanis. All the flights to India had already left, they nodded. One particularly irked lady in a moss-green headscarf went further: it was only the flight to Karachi that was delayed, not the one to Islamabad, transporting white people. The conversation turned to the prayers missed, and the abbreviated ones that can be said during travel. A woman in a red coat dominated this conversation, informing us all that special prayers for travel were permitted only for a certain length of time, and for certain destinations. Everyone nodded, and some dutifully began to pray. 2351a5e196