الأعمال التي أصبح الإسلام في البرازيل والأرباح المتأتية من استغلال دينهم.

الأعمال التي أصبح الإسلام في البرازيل والأرباح المتأتية من استغلال دينهم.
غش خداع المسلمين ، والمسلمين.

بعد شهر رمضان المبارك للحديث عن قضايا الفساد وسوء التصرف في إعداد وتطوير منتجات الشريعة الاسلامية المصدرة من البرازيل. مسلم الشركات، في حالة تأهب لدينا لنا للتخفيف من الشعور بالذنب ، وعدم الابلاغ عن الإهمال وأماكن على نفس المستوى من المنافقين

Ramadan everyone (employers and employees)

Assalamu waleikum,

Happy Ramadan to all of you!
Congratulations muslim workers  and employers muslim! Mashaa Allah! May Allah bless her.
Wishing you all Ramadan Mubarak. May Allah help all of us earn great amounts of hasanat.
Best regards,

http://www.apple-wd.com/2011/07/selected-apps-for-ramdan/

Mulim Works in a dangerous Saudi affair

Life in Saudi Arabia is good – oil rich, tax free incomes, multiple servants, big villas and security.  Even labourers, remark on the improved quality of life in Saudi as compared to Pakistan. For them this is an opportunity to support their families in the relative security of the Kingdom.

It seems Pakistani expat workers are satisfied with life. Even migrant labourers who I have conversed with personally say life is better in Saudi than in Pakistan, and the incomes they receive give their families back home a fighting chance. Personally, I’ve had good experiences and memories of living in the Kingdom for many years. But let’s face it – there is a conflict between personal gain and ethical integrity when it comes to Saudi Arabia.

One can witness a pervasive sort of racism,  a form of Saudi supremacy that views other types of Arabs and particularly the South Asian expats (who are mostly labourers) as inferior and mere ‘commodities’ who can be bought and sold ruthlessly. Expats are not human beings but a commodity to be bartered and acquired.

Connected to racial supremacy is an attempt to insulate the regime from criticism by using the cloak of religion. Saudi textbooks are filled with references to hate; the Islamic Studies curriculum in the country is simply barbaric. I’ve experienced first-hand being taught by an Islamic Studies teacher in one of the most prominent private schools in Riyadh, about the dangers of having non-Muslims as friends and about the evil conspiracies hatched by Christians, Jews and Shias.

In Pakistan, Saudi petro-dollars have funded factories of hate in the form of the madrassa system. ‘Petro-Islam’ is a nightmare scenario – capitalism and a dangerous ideology locked in a tight embrace. It is because of the sheer amount of money behind this austere and dangerous theology that it can easily overwhelm the moderate elements in any given society.

Little attention is given in Pakistan about the treatment of Pakistani labourers. If the Saudis will not speak about the suffering of these people then why should we remain silent? It is understandable that Pakistanis within Saudi cannot protest, but why do Pakistanis living outside who have witnessed first-hand the harsh treatment of their fellow citizens choose to remain silent? The Gulf countries practice a modern day equivalent of slavery, and our media should be more vocal about it, instead of weaving tales about Mossad and RAW.

The treatment of Pakistani labourers as sub-humans is deeply pervasive. The underlying logic of this treatment is that a non-Saudi can never be an equal; they are always meant to serve. Pakistanis like to criticise Europe’s hostility to immigrants but the anti-immigration feeling in Saudi Arabia is deeply toxic and yet it is never scrutinised.

A famous Pakistani defence of Saudi Arabia is that it is an ‘Islamic country’ and ergo a good place to raise the kids. But there is very little ‘Islamic’ about the country – in my time in Saudi, I talked to converts to Islam who travelled from as far as America and the UK to see for themselves the ‘Islamic’ Kingdom of Saudi Arabia. Privately, they reveal a story of disillusionment and profuse disappointment.

Many were shocked by what they see in Saudi. They talk about a hypocrisy running deep within the society. Whilst the elite enjoy a hedonistic lifestyle of drinking and private nightclub-style parties, the religious police make life hell. I once saw a mullah in a GMC reverse on one of the main roads in Riyadh just to tell a woman to put her burqa on properly.

I find we are confused about our reaction to the prospect of a ‘Saudi Revolution’. When Mubarak was toppled and Ben Ali fled, the reaction amongst Pakistanis was positive, after all these dictators were merely pawns of the West. But talk about Saudi, and again there is that sense of unease and discomfort. After all, for all their faults the Saudis still do some great work. Many Pakistanis and indeed Muslims around the world have a sense of deep respect in regards to the provision of the Hajj. Indeed, the Saudis have continually done a fantastic job in improving facilities, crowd control and should be given credit for handling such a difficult event with efficiency.

But on the issue of faith, some Pakistanis are naive in thinking that a Muslim country can never be unjust with another Muslim country; they refuse to accept that in the reality of real politick there is no ‘Islamic Ummah’.

It is this sense of moral unease we have when we talk about Saudi Arabia that has haunted Pakistani hearts and minds. On the one hand, we receive great remittances from Pakistani workers who are employed in the Kingdom, but on the other hand everyone knows that they are discriminated against and have little or no rights. But yet again the response is that those Pakistanis living and working in Saudi Arabia should be grateful that they even have a job because of the deteriorating economic conditions back home. In this cold, utilitarian world where money talks, it is impossible that the Pakistani government will fight for its citizens rights in front of the Saudi Royal family.

The old adage, ‘Don’t bite the hand that feeds you’, comes to mind. Pakistan is trapped in an abusive marriage (or maybe a delusional affair?) when it comes to Saudi. 

Today the Kingdom is launching a great counter-revolution trying to contain the ‘Arab Spring’ by buying off Arab militaries, supporting dictators, issuing fatwas against the protestors and involving the Pakistani security forces in controlling protests in Bahrain which has become a stage for its great feud with Iran. Pakistan is very much a supporter of tyranny in the greatest political awakening of the 21st century, and this will hurt only Pakistanis in the end.

Zaid Mohammad Abdul-Rahman Duarte is a freelance writer and blogger based in the Brazil. He can be reached mmdroxo@hotmail.com or ammarwmohammad@gmail.com or muslimslaughter@gmail.com 

The views expressed by this blogger and in the following reader comments do not necessarily reflect the views and policies of the  syndicate of muslim's slaughtermen.

مصاص الدماء عرق العمال البرازيلي مسلم

 

 

 

"دعه يؤمن بالله واليوم الآخر يتكلم جيدة أو التزام الصمت". (صحيح مسلم)

"دعه يؤمن بالله واليوم الآخر يتكلم جيدة أو التزام الصمت". (صحيح مسلم)

 

ورفضت شركات مثل الحصاد خلال هذه الفترة الذين يدفعون القسط الثاني من تقاسم أرباح الشركة بين موظفيها لتمرير نفس لموظفي ذبح حلالا مسلم ، وهو طالب لفهم أن مركزا إسلاميا و (القول HALAL هي مركز CDIAL لنشر الإسلام لأمريكا اللاتينية) الذي يحمل نفس الاسم أيضا مجموعة جاه (حلال) و (التفتيش حلالا) عقود شراكة وثيقة أو شيء مشابه لعملية الدمج حيث المركز الإسلامي في العقد ثابت الحق في المعرفة من ذبح والتي لا تسمح الثلاجات لتوظيف العمال المسلمين بصورة مباشرة ، والمركز الإسلامي والحصول على احتكار كل وسيط الخدمة ، والتي هي أبعد من قوانين العمل في البرازيل ، ونحن نتفق على أن الأشرار من المادة الخامسة من الدستور والعديد غيرها توطيد الخاصة من قوانين العمل ، وحقوقنا ويتقاطرون إلى أسفل الرقبة من الأنانية من رجال الأعمال في المركز الإسلامي هذا الحق يعرض الآن في الاجتماع الدولي الإسلامي ، لا مبرر له طالما أن الشركات في هذه الهيمنة عليه الظلم ، وأنها لا تذكر حتى الخطاب الأخير من وداع وقال رسولنا الحبيب (صلعم) أن العربية ليست أفضل من غير العرب وغير العرب ليست متفوقة على العرب أو عندما Numam أبو عبد الله بن بشير (RAA) قال سمعت رسول الله (ص) يقول : "من الواضح أنه هو قانوني وما هو غير قانوني غير واضح. بين البلدين هناك شكوك بخصوص المسائل التي لا يعرف الناس إذا كانت قانونية أو غير قانونية. الذي يتجنب لهم حفاظا على دينه وشرفه ، وهذا آمن ، في حين أن أولئك الذين يتورطون مع بعضها قد يكون القيام بشيء غير المشروعة ، كمن يأخذ لحيواناتهم ترعى بالقرب من الأراضي المخصصة للرعي الحيوانات للملك ، ومختومة إلى حيوانات أخرى ، وهو يفعل ذلك ، يجعل من الممكن أن بعض حيواناتهم لغزو الأرض. الحقيقة هي أن كل ملك لديه احتياطي واحتياطي من الله كل ما نهى عنه. في الواقع ، في كل جسم الانسان هناك جلطة ، فإنه مفيد للجسم كله سوف يكون صحيا إذا كان الشر ، فإن الجسم كله يكون غير صحي. في الواقع ، وهذا هو جلطة قلبية. "(رواه البخاري ومسلم). خسائر salarias والجواب هو واضح أو حتى أفضل.... السؤال هو منذ متى هذه العقود تعطي احتكار السوق والمركز الإسلامي وظائف ترك العامل والعمال في يد القمع مسلم من العمل. "الدين compulção هناك". (القرآن 2:256).فقط هذه المظالم لنشطاء المسلمين في البرازيل ، وعصا ثم تهبط من الشخصيات الكبيرة."يا أيها الذين آمنوا دائما تكون شهادة الراسخ بالله ، والمساواة ، ولا يجرمنكم شنآن قوم أن لا تتصرف بعدل كن فقط : هو أقرب للتقوى" (سورة 5 : 8)"يا عبادي ، إني حرمت الظلم على نفسي ونهى لك أيضا. لذا تجنب يظلم بعضهم بعضا "(صحيح مسلم)"إن الله يأمر بالعدل والإنصاف في المعاملة..." (القرآن الكريم 16:90)"يا أيها الذين آمنوا أن تستقيم لخدمة الله والشهادة للعدالة." (القرآن الكريم 5:8)واضاف "ارسلنا رسلنا مع وجود علامات واضحة وأنزلنا معهم الكتاب وبغية تحقيق العدالة بين الرجال..." (القرآن الكريم 57:25)"لقد أنزلنا إليك (محمد) الكتاب مع الحقيقة ، والتي قد يحكم بين الناس عن طريق الله ما علمت لكم." (القرآن 4:105)"إن الله يأمركم أن تجعل ثقة لأهلها وإذا حكمتم بين الناس ، تحكموا بالعدل..." (القرآن الكريم 04:58)"... كن فقط : هو أقرب إلى الله وعيه..." (القرآن الكريم 5:8)"ويل للمحتالين ، والذين ، عندما يكون أحد التدابير شيء أنها تتطلب قسطا كاملا. ولكن عندما قياس أو وزن للآخرين ، تهرب منا. لا أعتقد أنها لا التي ستقام لهذا اليوم الرهيب؟ البشر اليوم نقف أمام رب العالمين "(القرآن الكريم 83:1-6)"دعه يؤمن بالله واليوم الآخر يتكلم جيدة أو التزام الصمت". (صحيح مسلم)

Workers at Ramadan

Lagos State Government will provide free meals for Lagos State public servants during the month of Ramadan starting from today.
In a circular yesterday, the Head of Service, Mr. Adesegun Ogunlewe, said 2,000 free packs of food and fruits would be provided for the 22 working days contained in the Ramadan period.
He said the flag-off ceremony of the programme would be performed by Governor Babatunde Fashola today.

The jihad of the muslim labor

 

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Workers' jihad at Islamic website

Staff at IslamOnline have gone on strike. But is it about workers' rights!

Islamic advice websites aren't the first thing that spring to mind when talking of strikes, sit-ins and workers' occupations, but if there's any proof needed that Egypt's extraordinary wave of industrial action is reaching every corner of the nation, then today's drama at IslamOnline.net fits the bill.

With more than 120,000 hits a day and a global reach that extends through several languages, IslamOnline is one of the biggest and most influential Muslim websites in the world. From Baghdad to Basildon, Muslims use it as a key source of scholarly advice on everything from impotency to the insurgency in Iraq.

So the question of who owns and controls the site is a vitally important one. And that's the question being wrestled over today, after hundreds of staff walked out in protest over what they say is an attempt by conservatives in the Gulf to hijack the site and force it to pursue a more traditional and hardline agenda.

Tension had been simmering for months between the website's Cairo-based editorial offices and the managers in Doha, whose plan this week to fire many of the 350 employees in Egypt led to an all-night occupation of the company's offices, which was still continuing at the time of writing.
"We're all resigning," Fathi Abu Hatab, a former IslamOnline journalist and one of the strike leaders, told me over the phone from inside the building. "If we lose this battle then IslamOnline as we know it will be dead. We were an exception – in our professionalism, in our moderation, in our refusal to be bound by hidden agendas. And like all exceptions in the Arab World, we've come to the end of the line."

So what is the battle, exactly? There's not a lot of agreement on this point, with a host of competing explanations trickling out of the IslamOnline offices on to Twitter, Facebook and even a live online video stream that the workers set-up to show their grievances to the world. Some of the staff believe this is primarily a business dispute over pay, conditions and company management but others are reading more into it, placing the tussle over editorial control at IslamOnline into a wider political rivalry between Egypt and Qatar, and an even broader context of cultural warfare between Egypt and the Gulf.

As detailed in the news reports, there's certainly a lot of evidence to suggest that a new board of directors in Doha has been throwing its weight around in debates over the site's content. Analysts have argued that the site's relatively open and inclusive nature (where discussions over homosexuality sit side by side with the latest fatwas on vegetarianism, martyrdom and T-shirts) has unnerved some of IslamOnline's more conservative financial backers in the Gulf. At this stage it's hard to verify that one way or another, but if true it would only be the latest salvo in a long-running campaign by the Gulf to wrest cultural ascendancy in the Arab World away from Egypt.

In the often febrile Middle Eastern media market, domination of the cultural landscape has tended to go hand in hand with political ascendancy. Historically the biggest centres of cultural production were Beirut and Cairo; the latter's singers, film-makers, actors and writers were untouchable in the 1950s and 1960s.
Egypt's status as the capital of Arab culture mirrored its political fortunes under Gamal Abdel Nasser; Umm Kolthoum sang, Youssef Chahine directed, and Nasser was the all-singing, all-dancing leader of the "Arab street" who faced down western colonialism at Suez in 1956 and swaggered across the world stage.
Then came the oil explosion of the 1970s, and the Gulf states suddenly found themselves with a load of petro-dollars at their disposal. Over the next couple of decades, with Lebanon mired in civil war and Egypt rocked by the assassination of Sadat and the beginning of the moribund, bureaucratic rule of Mubarak, Saudi Arabia (and to a lesser extent the UAE) embarked on an ambitious and eye-wateringly expensive programme to force control of the region's culture away from their rivals.

The Arab culture wars are open on a number of different fronts, but all involve Egypt losing its grip on the Middle East's cultural tiller. On television, for example, Egyptian soaps and serials have long dominated prime-time schedules, but now the UAE is fighting back with multimillion dollar productions like Million's Poet, an insanely popular reality TV show that commands 70m viewers from across the Arab World, yet is based around an obscure form of Gulf Arabian poetry. The result has been a hitherto unknown appreciation for the Gulf dialect across the Middle East.

The whole show is funded by the Abu Dhabi Authority of Culture and Heritage, and forms part of a much wider push to make Abu Dhabi the capital of culture in the Middle East, with local versions of the Louvre and Guggenheim under construction.

It's not just a matter of the Gulf producing new cultural products to rival Egypt's; investors are actively taking over Egyptian cultural institutions and reshaping them to reflect more conservative Gulf values. Egypt's film studios were managing to produce only about five or six films a year in the early 1990s; now, almost solely because of Saudi investment, they're churning out around 40, some of which now have to conform to the "35 rules" of piety laid down by the Saudi backers – a huge shift away from Egypt's traditionally more pluralistic Islamic values to the much more austere form of Wahhabi Islam prevalent in the Gulf.
This "Saudisation" has left some Egyptians, such as the billionaire communications tycoon Naguib Sawiris, feeling like a foreigner in their own land. "As far as I'm concerned, this is the biggest problem in the Middle East right now," he says. "Egypt was always very liberal, very secular and very modern. Now ... I'm looking at my country, and it's not my country any longer. I feel like an alien here."
As the IslamOnline workers prepare themselves for a second night of occupation in an attempt to assert their editorial independence over those that bankroll them, a broader upheaval is under way in every corner of the Arab media world, one that could prove dangerous for cultural pluralism.
"There is an Egyptian taste to IslamOnline at the moment which is very discernible; if the site packs up and moves to Qatar the spirit and attitude of the site will change," says Khalil al-Anani, an expert on political Islam at Durham University.
"That would be a big loss to the Muslim community globally, because we are facing a wave of Salafist media at the moment – on the internet, on satellite TV, and elsewhere – and IslamOnline was one of the key outlets resisting that trend."

Allaah The Almighty Loves Deliberation

Dear brothers and sisters, if you think about the negative results of many of our deeds, you would find that rashness and lack of deliberation are the main reasons behind losing what we want.

Deliberation means not being hasty in seeking anything and acting purposefully to gain it. Consider how Allaah The Almighty disapproves of haste. Allaah The Almighty Says (what means): {O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful.} [Quran 46:6]

The Prophet, sallallahu ‘alayhi wa sallam, praised the delegation of ‘Abd Al-Qays from the Hajar region for their deliberation and tolerance, as he said to Ashajj ‘Abd Al-Qays: “You have two characteristics that Allaah and His Messenger like: forbearance and deliberation.” [Al-Bukhaari and Muslim]

Those who are deliberate enjoy the love of Allaah The Almighty and the praise of the Prophet, . This is because the Prophet, , attributed deliberation to Allaah The Almighty and attributed hastiness to Satan. The Prophet, , said: “Deliberation is from Allaah and hastiness is from the devil. Allaah is the one who pardons His slaves most and the thing that Allaah likes most is praising Him.” [Abu Ya‘la: Narrators of Saheeh Hadeeth]

Fadhaalah bin ‘Ubayd narrated, “Once, while we were sitting with the Prophet a man entered the mosque and performed prayer and invoked Allaah The Almighty without praising Him and without asking Him to confer His blessing on the Prophet . The Prophet said to him: ‘You have been hasty in your supplication.’

The Prophet, , taught his Companions to first praise Allaah The Exalted duly, as He deserves, then ask Him to send His blessings upon him (the Prophet, sallallahu ‘alayhi wa sallam) and to grant him peace, then to supplicate Him. Then the Prophet, , heard a man praying and praising Allaah The Almighty and asking Him to send peace and blessings upon the Prophet, , so, he, sallallahu ‘alayhi wa sallam, said: ‘Invoke Allaah and He will answer your invocation and give you what you ask Him for.” [An-Nasaa’i], [Al-Albaani: in As-Saheehah]

How good is patience and deliberation, as it brings good qualities that reassure a person and enable him to avoid any harm that might afflict someone who is hasty. Patience and deliberation brings peace of mind during the night and inner peace during the day. Abu Haatim said, “The hasty person cannot be caught, while the patient, deliberate one cannot be preceded. The silent person can never regret, while the one who speaks can is never be safe of from making mistakes. The hasty person usually speaks before he is sure; answers before he understands and praises before he tries.”

Dear honorable brothers and sisters, how much will the merchant lose if he buys merchandise that he does not know? How much will the spouses regret, if they get married without careful consideration or consultation? How great is the regret of the husband if he hastens to divorce his wife without talking to her politely or submitting the issue to two wise arbitrators? How much will the student regret if he is hasty during an exam and does not think carefully about his answer? How much will the friend feel sorry when accusing his friend without having any proof of this accusation? Will the judge be just if he is hasty with his sentence?

Great was the wisdom of the Prophet, , which Allaah The Almighty granted him. ‘Ali said, The Prophet sent me to Yemen as a judge so I asked him, ‘Will you send me as a judge and I am still young and do not know about judging?’ The Prophet replied: ‘Allaah will guide your heart and fix your tongue (on the truth). When two parties come to you, you must not say your judgment unless you listen to each one of them as this would make the issue clearer to you.’ ‘Ali said, ‘Since then I became a good judge or was never in doubt regarding any judgment.’” [Abu Daawood and Ahmad] [Ahmad Shaakir: Saheeh]

The Prophet, , disapproved of those who are hasty with their invocations and considered haste one of the reasons that render an invocation unaccepted. The Prophet, , said: “The supplication of any of you is answered unless he is hasty with it and says, ‘I invoked my Lord, but He did not answer my invocation.’” [Al-Bukhaari and Muslim]

Deliberation is part of the personality of a confident person, as a deliberate person is usually more likely to evaluate his status and position. He is characteristically self-confident, decisive and not hesitant, as he does not accept failure. He is aware of what he intends to do and scrutinizes it well by studying (its implications) and consulting others until he decides to do it, while relying on Allaah The Almighty. If he makes a mistake, he quickly repents without blaming himself or despairing of the mercy of Allaah The Almighty. The Prophet, , said: “Good morals, deliberation and moderation are one part of the twenty-four parts of Prophethood.” [At-Tirmithi: Hasan]

We should be deliberate and not hasty in our speech. What makes us act hastily in any matter, without giving it careful consideration? As long as we are in the process of thinking and have not uttered any words or done an action, we still have the privilege of choice . However, once we have uttered the words or done the action, then we have no choice but to wait for the results.

Do you not see how many people are in prison and if you asked them, they would all say in one voice: “We were hasty.”

Try to have strong determination in controlling your own self and restraining it from taking any step without careful consideration, as taking a step after careful thinking and knowledge is praiseworthy, especially when it comes to matters related to the Hereafter. Hence, do not be hesitant or reluctant regarding doing good deeds, but try to hasten to do them. Sa‘d ibn Abi Waqqaas said, “The Prophet said: ‘Deliberation should be in every matter except matters that pertain to the Hereafter.’” [Abu Daawood] [Al-Albaani: Saheeh]

Imaam An-Nawawi differentiated between deliberation and solemnity and said, “Deliberation in movements and the avoidance of frivolity is the praised deliberation, but lowering the gaze and the voice is solemnity.”

Practically, it is proved that the one who is hasty and realizes this can train himself to be deliberate and when he reaps the fruits of deliberation, he continues to remain as such.

Haste is one of the qualities of the youth and may result in dangerous consequences for their deeds. Thus, it is a good idea to bring up the youth so that they are used to meditation and careful thinking, and to avoid hastening towards darkness before having the light of knowledge as the negative effects of their deeds will not only affect them, but also their families and societies.

Dear brothers and sisters, the devil deceives humans by means of their temper to prevent them from even thinking about altering or improving their tempers. Some of us believe that we have been created with the innate quality of being hasty, to the extent that we cannot conceive of abandoning it and excuse ourselves regarding many of our mistakes or hasty actions.

We should remember that being deliberate is achieved through training, so train yourself to think carefully before making any decision and before speaking. Do not cause yourself to apologize frequently because of your haste and remember that sometimes the consequences could be very bad.

Do you know that the Prophet, , was very strict with those who were hasty, especially when the negative effects of their behavior could be fatal?

Usaamah ibn Zayd said, “The Messenger of Allaah sent us towards Al-Huraqah, and in the morning we attacked them and defeated them. I, and a man of the Ansaar followed a man from among them and when we took him over, he said, ‘La ilaaha illallaah.’ On hearing that, the Ansari man stopped, but I killed him by stabbing him with my spear. When we returned, the Prophet came to know about that and he said: ‘O Usaamah! Did you kill him after he had said, "La ilaaha illallaah?"’ I said, ‘But he said so only to save himself.’ The Prophet kept on repeating that so often that I wished I had not embraced Islam before that day.”

The Prophet, , reproached the hasty people in the Hadeeth (narration) by Jaabir who said, “We were travelling and a man among us was injured by a stone and his head was wounded then he had a wet dream and asked his companions if he could have permission to perform Tayammum (dry ablution). They told him that he could not be excused as he had water. Thus, the man performed Ghusl and he died. When we returned to the Prophet and told him he said: ‘They killed him. May Allaah kill them! Why did they not ask when they did not know, as the remedy of ignorance is asking. It was sufficient for him to perform Tayammum and wrap a piece of cloth over the wound then wipe over it and wash the rest of his body.’”[Abu Daawood]

Taste the sweetness of deliberation in all your matters as you will not aspire to something except that which Allaah The Almighty has decreed and nothing will afflict you except that which Allaah The Almighty has decreed, so why are you hasty?

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Islamic Work Ethics justice

What a 'just' wage is and what constitutes 'exploitation' of labour needs to be ... justice, which Islam stresses unambiguously, requires the efficient ...

1.   Muslim Readings and Prayers - Interfaith Worker Justice

LABOR IN THE MINBAR. Muslim Readings and Prayers. Interfaith Worker Justice. Bryn Mawr Ave. ... objective of social justice in Islam is to promote ...

Social solidarity and social justice in Islam

“A man is not a believer who fills his stomach while his neighbour is hungry.” (Prophet)

“A man is not a believer who fills his stomach while his neighbour is hungry.” (Prophet)

By

ver the last four years, the whole world has experienced severe problems and seen many changes.

In 2007 the global financial crisis swept the whole world. It has become the norm to see on the news each day labour strikes, political demonstrations and riots, acts of civil disobedience, ... etc. The reasons behind these unrests are many, including high unemployment, large scale corruption, rising food prices, oppression and lack of freedom, ... etc.

2011 it seems is a year for change. People in different countries have become aware of their rights. In January the ex-Tunisian President stepped down and in February, the ex-Egyptian President, who was at first reluctant to resign, eventually stepped down 18 days after the start of people’s riots demanding his resignation.

As I am writing these lines, the Libyan people are teaching their president the same lesson, but so far he has decided not to learn from neighbouring countries, and is killing his people in cold blood. More than 2,000 deaths have so far been reported.

Who’s Next and What’s Next?

Who’s next is known only by God. What’s next is our focus here. Many people are asking what does Islam have to offer, i.e. how does Islam deal with these issues? Islam and Muslims have a lot to offer. Muslims should support oppressed people with all possible means. At times of crisis, Muslims should leave out differences of faiths and make a contribution for positive change for a better future for all of society.

Relations between Muslims and Christians in Egypt, for example, was at stake before the Revolution because of the old regime, and this was used as a tool to cause tensions to divert people’s attention away from reform issues.

In the Egyptian Revolution, we have seen Muslims protecting Christians while they were performing the Sunday Mass. Christians were protecting Muslims while they were performing their prayers. An eye witness reported that a Christian woman was helping a Muslim man to do the ablution. He commented that “the revolution has succeeded.”

People should stand together hand in hand to overcome the problems that caused the Revolution to take place.

Family and Neighbors

At the family level, the spirit of shura and consultation should prevail to guarantee freedom of expression for all family members. The role of men and women in a Muslim family are complementary not competing roles, and family relations should be built on the foundation of mutual love, compassion and cooperation.

Beyond the immediate family, the scope of solidarity is much wider and extends to include the extended family. Family networking is very important, and with the current technological revolution there is no excuse for cutting family ties. Mobile phones and the Internet are now available for relatives to easily communicate and keep in touch.

The extended family is not only a social entity, but it is also an economic unit for mutual aid and assistance for its members. In socially-connected families, children can be taken care of in the best way.

I shall go one step further. Neighbours are our partners in society. In Islam, neighbours are to be taken care of, and they should help each other in ordering good and forbidding evil.

Aisha, the Prophet’s beloved wife (May Allah’s Mercy upon her), reported that Prophet Muhammad (peace be upon him) said: “Jibril (Gabriel) kept on recommending that I treat neighbours well until I thought that he would order me to treat them as my heirs.” (Al Bukhari)

The Prophet is reported to have said: “A man who fills his stomach while his neighbour is hungry is not a believer.”

Abu Hurayrah reported that the Prophet said: “A person whose neighbours are not safe from his evil will not enter Paradise.” (Muslim)

This is the kind of care and concern that Islam asks Muslims to follow with their neighbours, and this helps establish one of the best forms of social solidarity.

Zakah: The Third Pillar

Zakah (obligatory charity) is the third pillar of Islam, which was ordained by God to achieve social justice in society. The rich give the poor voluntarily because it is the poor’s due on them. The eight categories of zakah recipients are as follows:

“The offerings given for the sake of God are meant only for the poor and the needy, and those who are in charge thereof, and those whose hearts are to be won over, and for the freeing of human beings from bondage, and for those who are over burdened with debts, and for every struggle in God’s cause, and for the wayfarer: this is an ordinance from God - and God is all-knowing, wise.” (Attawbah 9: 30)

Zakah has a deep humanitarian and social aspect. It prevents the concentration of wealth in the hands of few people. It is a call for solidarity among Muslims, and it also purifies one’s soul and encourages a Muslim to thank God for His many bounties.

Zakah is the not ceiling. If you want to give more, Islam encourages that and offers another channel for giving more to the needy; i.e. sadaqah (non-obligatory charity).

The Prophet said: There is no envy except in two: a person whom God has given wealth and he spends it in the right way, and a person whom God has given wisdom (i.e. religious knowledge) and he makes his decisions accordingly and teaches it to others.” (Al Bukhari)

Achieving social justice is also the responsibility of Muslim rulers. A ruler administers the country’s social, political and economic affairs, and is entrusted to protect peoples’ rights. He is to help the poor and the needy by spending from the state treasury to cover their needs. He is to fight corruption, and is responsible for the welfare of the people, Muslims and non-Muslims alike.

The ruler has the right to receive a state salary for his job, and is not allowed to make personal profits out of his position. When he is given a present, it is to be added to the state treasury.

He is held accountable before God for the responsibility entrusted upon him. The Prophet said: “Each one of you is a guardian and is responsible for his subjects. The ruler, who has authority over people, is a guardian and is responsible for them…” (Al Bukhari)

On the other hand, citizens are urged to give sincere advice to their rulers. The Prophet said: “Religion is sincerity and giving advice.” Upon this the companions said: For whom? He replied: “For God, His Book, His Messenger and for the leaders and ordinary Muslims.” (Al Bukhari)

Brotherhood in Faith and in Humanity

Another aspect of social solidarity in Islam is reflected in the concept of brotherhood. First and foremost is the brotherhood among Muslims because they share the same religious beliefs.

God says: “All believers are but brethren.” (Al Hujurat 49:10)

The Prophet said: “The similitude of believers in regard to mutual love, affection, fellow-feeling is that of one body; when any limb of it aches, the whole body aches, because of sleeplessness and fever.” (Muslim)

God created us all from Adam and Eve. Therefore the source of creation is one, but there are differences in religion, nationality, color, etc. All these differences should be overlooked. The fact remains that we are all brothers and sisters in humanity. Imam Ali said: “People are of two kinds: either your brothers in faith or your equals in humanity.”

This unique feature of Islamic teachings reflects the universal aspect of this religion. Islam urges Muslims to earn their living through lawful means, and prohibits usury, monopoly of food and essential goods which are needed by people all the time. Islam prohibits cheating and taking other people’s properties by force. If such prohibitions are committed, it is the role of the state to put things right.

Finally, the Quranic injunctions on the law of inheritance also guarantee the redistribution of wealth among many people, and thus money and properties do not remain concentrated in the possession of a few people for a long duration of time.

All in all, if these guidelines are applied correctly, we will have a society free from corruption, bribery, misuse of influence, etc. People would then show full loyalty to their countries and live in peace.

“A man is not a believer who fills his stomach while his neighbour is hungry.” (Prophet)

http://sindicato-dos-sangradores-islamicos.blogspot.com/

The rights of workers over their employers and the obligations of the state to intervene on behalf of workers

 واجبات العمال وحقوقهم في الشريعة الإسلامية مقارنة مع قامون العمل الفلسطيني

• Employment: Permissible and Forbidden Careers
• Governance - GENERAL

Religious Authority:

Yusuf al-Qaradawi

Website URL:

http://www.qaradawi.net/site/topics/article.asp?cu_no=2&item_no=5065&version=1&t...

Fatwa Question or Essay Title:

Is it permissible for the Islamic state to intervene between workers and employers to determine wages of workers, entitlement of leave, work bonuses or pension at the end of the service, and other rights?

Location:

Qatar

In response to this question, Dr. Yusuf Qardawi said: [Summary] I would like to point out here an important reality which is overlooked by many people; the reality is that the function of Islamic state is not limited to the protection of internal security and defense against foreign invasion... it covers all behaviors and transactions from which the injustice would be removed and the justice established and which all harms, damage, conflicts would be replaced by cooperation and brotherhood.
Islamic law preceded all schools and organizations of the world in biding justice and ensuring the rights of workers. As the prophet of Islam - peace be upon him -said: "Give the laborer his wages before his sweat dries". Thus Islamic law...would not hesitate to legislate rules ensuring workers fair wages and assessing that deals between laborers and employers on a solid basis, so as the strong may not suppress the weak, and no class would exploit anther class.
Islamic law welcomes intervention of the state to determine the wages of workers if necessitated, and to establish justice and eliminate injustice, and to prevent causes of conflict, confrontation, injury and damage. All this relies on people of experience and faith, who can estimate fair wages for laborers without committing injustice to the workers or employers as well by favoring one party over another. Similarly the state may intervene to determine working hours and holidays and so on.

هل يجوز للدولة في الإسلام أن تتدخل بين العمال وأرباب العمل، فتتولى هي تحديد أجور العمال، وما يتعلق بذلك من استحقاقهم للإجازات، أو للمكافآت أو المعاش عند انتهاء الخدمة، أو تحديد ساعات العمل، وغير ذلك مما تعارف عليه عصرنا، وأصبح معدودا من حقوق العمال في العالم كله؟ أود أن أنبه هنا على حقيقة شرعية مهمة قد يغفل عنها كثير من الناس أو يجهلونها من شريعة الإسلام، وهي: إن وظيفة الدولة في الإسلام ليست مقصورة على حماية الأمن الداخلي، والدفاع أمام الغزو الخارجي، وليست مهمتها -كما عرف في بعض المذاهب الاقتصادية- حماية الذين يملكون من الذين لا يملكون، إنما هي مهمة إيجابية شاملة ومرنة في الوقت ذاته، بحيث تتسع دائرتها لكل التصرفات والإجراءات التي من شأنها أن ترفع الظلم، وتقيم العدل بين الناس، وتزيل عنهم الضرر والضرار، وأسباب النزاع والصراع؛ ليحل محله التعاون والإخاء، ومن هنا نقول: إن الشريعة التي سبقت مذاهب العالم وأنظمته بوجوب إنصاف العامل وإيفائه حقه بمثل قوله -صلى الله عليه وسلم-: "أعطوا الأجير أجره قبل أن يجف عرقه"رواه ابن ماجه عن ابن عمر، وعبد الرزاق عن أبي هريرة، والطبراني عن جابر، والحكيم الترمذي عن أنس، وطرقه ضعيفة ولكن يقوي بعضها بعضا، ولذا ذكره الألباني في صحيح الجامع الصغير. وقوله في الثلاثة الذين يخاصمهم الله يوم القيامة: "ورجل استأجر أجيرا فاستوفى منه، ولم يعطه أجره" رواه البخاري عن أبي هريرة.هذه الشريعة لا يضيق صدرها بسن تشريعات تضمن للعمال أجورًا عادلة، وتقيم التعامل بينهم وبين أصحاب العمل على أساس مكين، حتى لا يبغي قوي على ضعيف، ولا تستغل فئة لصالح فئة أخرى، ولا تبقى هناك ثغرة مفتوحة يتسلل منها أصحاب المذاهب الهدامة للتأثير على العمال، ومحاولة كسبهم إلي صفهم، وإيهامهم أنهم وحدهم المدافعون عن حقوقهم، الحريصون على مصالحهم.وهذا الذي نقوله اليوم قد قرره المحققون من فقهائنا منذ قرون، فأجازوا لولي الأمر عند الحاجة أن يتدخل بين العمال ومن يستخدمهم في عدة صور، بل نقول أكثر من هذا: إن فقهاء الإسلام منذ عهد التابعين أجازوا تدخل أولي الأمر لتسعير السلع والأشياء عند الحاجة، مع ما ورد عن النبي صلى الله عليه وسلم من امتناعه عن التسعير في زمنه، وعدم استجابته عندما طلبوا منه ذلك عند غلاء الأسعار.فالمحور الذي تدور حوله الأحكام المتعلقة بالتسعير أو عدمه هو تحقيق المصلحة للناس، ودفع المفاسد عنهم.وإذا كان هذا هو الرأي المعتبر في مشروعية تسعير السلع، مع ما ورد فيها من امتناع النبي صلى الله عليه وسلم عن التسعير، وإشارته إلى أن ذلك مظلمة يحبّ أن يلقى الله بريئا من تبعتها، فكيف لا يجوز (تحديد الأجور) أو (تسعير الأعمال) على حد تعبير ابن تيمية مع الحاجة إليه، وتعلق المصلحة به، ومع عدم ورود نص يمنع ذلك؟ والأصل في الأشياء الإباحة، كما أن الأصل في كل ما جاءت به الشريعة هو إقامة مصالح العباد في المعاش والمعاد.والخلاصة: إن الشريعة ترحب بتدخل الدولة المسلمة لتحديد أجور العمال إذا اقتضت ذلك الحاجة والمصلحة، وإقامة العدل ورفع الظلم، ومنع أسباب النزاع والصراع، والضرر والضرار، بشرط أن تعتمد في ذلك على أهل الخبرة والديانة الذين يستطيعون تقدير الأجور تقديرا عادلا، دون حيف على العمال أو أصحاب الأعمال، أو محاباة لأحد الفريقين، كما يدخل في ذلك جواز تدخل الدولة لتحديد ساعات العمل والإجازات الأسبوعية والسنوية والمرضية ونحوها

 

http://www.qaradawi.net/site/topics/article.asp

 

 

لِماذا ؟؟

التعليقات

عمر عاصي - الجزيرة توك - ألمانيا

مع أن المسلمين كانوا من أوائل من قام إيصال المياه للبيوت في في الأندلس ، إلا أن كثير من العُمال الذين قدموا من أفريقيا للعمل في مدينة إلإيخيدو على الساحل الأندلسي لا يحظون اليوم بأدنى حقوقهم كبشر ، فالمياه تُجلب بالبراميل من مسافات بعيدة والضوء ضوء الشمعة أما البيوت فهي بضعة قطعة من الخشبة ملفوفة بالنايلون ، وبالطبع لا حقوق عمال ولا تأمين وراتب 2 يورو ونصف على الساعة . وكان هذا موضوع الفيلم الوثائقي : شريعة الربح او بالأسبانية " El Ejido -- la loi du profit "
لمحة .. !

هذا الفيلم الوثائقي ليس جديداً ، فقد رأى النور عام 2006 ، بعد جهود جبارة من المخرج المغربي البليجيكي جواد رحالب Jawad Rhalib ، وقد حظي عام 2007 بجائزة FESPACO 2007 كما حظي بجوائزة اخرى عديدة ، كونه كشف واقعاً مؤلماً جداً يعيشه العمال الأفارقة في إحدى أغنى المناطق الزراعية في اسباينا والتي يعيش اهلها في نعيم مقيم !
لِماذا ؟؟

عندما سئل أحد أصحاب مزارع البندورة في مقابلة لصالح هذا الفيلم عن سبب العاملة الفظة لهؤلاء العُمال وعدم منحهم أقل حقوقهم علل الأمر بداية بأن أولئك العمال مهاجرين غير رسميين ثم اتبع ذلك ببعض المبررات حتى لم يجد حججه مقنعة فاختار حجّة أخيرة وقال : إن العرب خنازير ، يأكلون القمامة ، وهم شعوب لا تستحق الحياة !!
رأس مالية وإستغلال !!

صاحب هذه المزرعة هو واحد من بين عشرات المُشغّلين الذين لا يجدون حرجاً في استعباد هؤلاء العمال مع العلم بأن الاقتصاد الزراعي في الساحل الأندلسي مُنتعش بشكل عام كون محاصيله تصل أنحاء كثيرة في أوروبا ولكن غياب مؤسسات حقوق الإنسان من جهة وتواطئ الدولة من جهة آخرى يُعطى الحق لهؤلاء أن يعيشوا في الغناء الفاحش بينما عُمالهم يعيشون في الفقر المُدقع ! .




بعد جهنم .. هُناك الجنّة !

اولئك العُمال يُصرّون رغم كُل الاحوال السيئة ان يبقوا في " جهنم " كما يصفونها علماً بأنهم يُقرّون بأن الوضع في بلادهم أفضل في كثير من النواحي كحياتهم الإجتماعية والمنزل الخاص والكهرباء والماء ، ولكن بحسب رأيهم في بلادهم لا يوجد آمل للحصول على بيت فاخر ، ولا سيارة مميزة ولا زواج ، ولكن في اوروبا فقد يجد الإنسان الجنّة بعد مُدّة في جهنم !!



دَعوة للتفكير

في ظل إستعباد هذه القوى العاملة بأبخس الطُرق حتى يجعلهم يعيشون في ظروف لم يقبلوا أن يعيشوا بأفضل منها في بلادهم ، وتزايد النظرات الحاقدة على المُهاجرين الرسميين وغيرهم في اوروبا وغيرها من دول العالم ، ألا يدعو هذا الوضع أولئك المهاجرين أن يقضوا عشرين عاماً في خلق فرصة آمل في بلادنا بدلاً من عشرين عاماً من الحياة في " جهنم اوروبا " ؟؟؟