Navaid Aziz – Domestic Violence and Islam

			lillahi Rabbil alameen wa sallahu wa salam ala Vienna, Muhammad Anwar, it was a big man and my bad.
My dear brothers and sisters as Salam alaykum warahmatullahi wabarakatuhu
		

			the wife of Lady, Aqua she comes running to the Prophet sallallahu alayhi wa sallam, and she says oh
messenger of Allah, Allah, Allah does not stop beating me. The Messenger of Allah sallallahu alayhi
wa sallam says, tell him, that you are under the protection of the Messenger of Allah sallallahu
alayhi wa sallam, some time goes by, and she comes back once again. She says, O Messenger of Allah,
he continues to beat me. What can I do to stop this situation? The Messenger of Allah sallallahu
alayhi wa sallam takes a piece of his shirt, rips it to a stripe. And he says, Take this, and tell
him that this is from the Messenger of Allah, to show that you are under the protection of the
		

			Messenger of Allah sallallahu alayhi wa sallam, and that he should not do this again. She comes a
third time to the Messenger of Allah sallallahu alayhi wa sallam, and she says, Oh messenger of
Allah, he continues to beat me, what can I do? And the Messenger of Allah sallallahu alayhi wa salam
got very angry at that time. And he raises his hands, and he says, oh, Allah, curse this man, for he
does not cease to dis obey the messenger of Allah, and the Messenger of Allah sallallahu alayhi wa
sallam continued to pray against him. My dear brothers and sisters, you can see from this very
example, that domestic violence is something needs not is not something new to our oma or to our
		

			community. It is something that is existed during the time of the Prophet sallallahu alayhi wa
sallam, and in fact has preceded it as well. But what needs to be addressed My dear brothers and
sisters, is the justification of domestic violence in the name of Islam. So the objective of today's
talk is threefold. Number one, is how to deal with those verses and those that Hadith that seem to
be misunderstood. Number two, is to address a topic that is often neglected and not spoken about
enough. And then number three, is to demystify this concept that domestic violence can be justified
in the name of Islam. So the first thing I want to address is how to deal with problematic quote
		

			unquote, problematic verses and Hadith. And that is why as believers, it's very important to develop
an approach that is holistic, and this is what I like to call my general approach to Islam. So where
this stems off from is you all believe in a God that is merciful, loving, all knowing, just and
wise, every believer will believe this, about Allah subhanho wa Taala. Now what this necessitates,
is that the revelation that this God sends, will have the same characteristics, that it is merciful,
it is wise, it is all knowing it is just then the one that receives this revelation, meaning the
Prophet of Allah sallallahu alayhi wa sallam will also have these characteristics, because one does
		

			not who does not have these characteristics cannot carry such a revelation, nor be a representative
of that God. So we believe that Mohammed sallallahu alayhi wa sallam, when he came with in terms of
legislation, was merciful, all knowing kind, and just then based upon that, as well, the companions
that the Prophet sallallahu, Alayhi, wasallam surrounded himself with as a whole, and not in
specific, must have carried these characteristics as well. And those things that they agreed upon in
those things that they agreed upon. Now, why is it important to have this guideline or this system
of belief, because not every Muslim will have the tools to address every Hadith or every eye of the
		

			Koran. So what is your shield to protect yourself from doubts? It is this very system, that I
believe in the God that is all knowing and wise and just and merciful and compassionate. Therefore,
you would not allow anything that is against those values to take place. Now, with that said, How
does this impact you on a practical level, I want you to think about imagine someone came to you and
said, I saw your mother robbing the bank. And you'd be like, what? robbing the bank, no way I know,
my mom, she would never do that. It would be something completely blasphemous to you, because of how
well you know your mother and how she is not capable of doing that. Now similarly, when attacks come
		

			towards our faith, that needs to be our general response. And what I call this response is the act
of submission that once you've submitted to Allah subhanho wa Taala you know that Allah subhanho wa
Taala will not allow something to take place that would tarnish this faith as a whole or tarnish
Mohammed sallallahu alayhi wa sallam or the Koran as a whole, it just is not possible. There has to
be a misunderstanding and therefore clarification is required. Which now really leads me to my
second point, that how do you deal with specific incidents of the Quran or specific incidents of the
Hadith and Sira the Prophet sallallahu alayhi wa sallam and this
		

			where certain steps are required as well, the first thing you need to do is making sure that
whatever you're looking at is actually authentic. We live in a day and age where it's very easy to
spread information. And unfortunately, the vast majority of information is not verified. So there
has to be a verification process of authentication, particularly when we talk about a Hadith,
particularly when we talk about history, particularly when we talk about statements and actions of
the companions, and of our predecessors. They have to be verified. Number two, after it's been
verified, is it relevant to our discussion? Is it something that we're actually looking at? Or is
		

			this something outside the scope of our discussion? Number three, is that is this the general rule?
Does this incident does this statement? Does this action represent the general rule in Islam? Or is
this the exception to the rule, because to every rule, there will be an exception, a person can come
and say that the Messenger of Allah sallallahu alayhi wa sallam said that if you do not find water
while you're away in the desert, then you can perform tiamo. Does that mean you take that as a
general rule? Not at all. That means that if you're in a similar circumstance, or you are in that
circumstance, then that is when you implement that rule. But outside of that the normative cases
		

			that you have to perform, will do so have to you've seen that what the general case scenario is and
what the exceptions to the rules are, then you go to step number four, which is what does scholarly
tradition say about this incident? the responsibility of scholars in Islam is to convey the correct
understandings of the words of Allah subhanho wa Taala, the actions of the Prophet Muhammad
sallallahu alayhi wa sallam. And after that, the fifth and last step, when addressing a topic that
is very sensitive, and something that may be contentious, is look at is there room for changing of a
ruling due to a changing in circumstance, or what we will call it as though your role first will be
		

			toggle your exam on the changing of a ruling due to a change a changing in circumstance. So
similarly, like the incident that I mentioned, Voodoo, and tailmon. circumstances change, therefore,
rulings change as well. So as time goes on, as roles in society change, as society progresses, is
there going to be a stagnancy in Islamic law? Or is this Sharia actually dynamic and changes from
place to place in time to time, and without a shadow of a doubt, it is the letter. The Shin er is
very dynamic and does accommodate to all situations and all times. And that is why those claims that
Islam is in need of re formation are preposterous, because when something is dynamic, and can can
		

			accommodate to all of these situations and scenarios, it's not in need of reform. It's in need of a
better understanding and a clearer understanding. And that is what the scholars of Islam are
responsible for doing.
		

			This leads us into our discussion. Then when you look at the foundation of a marital relationship,
what is this? What is it meant to revolve around and this is where I want to break it down to three
simple things. Number one, the idea of the Koran that all of us are familiar with, and perhaps this
summer, you may have heard it several times, where Allah subhanho wa Taala he says in Surah Rome
woman is he and Kala Kala comin unfussy calm as Raja Li Toscano, alaihe wa Jalla Bina Kumar that
omarama that from the signs of Allah subhanho wa Taala is that he has created from your own selves,
spouses, and with those spouses, you're meant to live a life of tranquility, and he has placed
		

			amongst you love and mercy. So here listen, I know what the other talks about you finding serenity
and tranquility with their spouses, and the foundational emotions in that relationship are ones of
love and mercy. So that is the normative case that Allah subhanho wa Taala wants us to achieve and
continue to strive for even in times of dispute, and even in times when things are not good. Number
two, the Prophet sallallahu alayhi wa sallam giving guidelines in terms of how to interact with our
spouses. So the Messenger of Allah sallallahu alayhi wa sallam singer riff on bill Korean, that'd be
very gentle, be very gentle with these fragile vessels that Allah subhanho wa Taala has given you in
		

			the photo toluidine Hydra the Prophet sallallahu alayhi wa sallam telling us that women are a trust
from Allah subhanho wa Taala and that we need to fulfill our trust by taking care of them. The
Prophet sallallahu alayhi wa sallam saying Cairo calm Cairo commonly IE that the best of you are
those that are best to their families. So these are general guidelines that the Messenger of Allah
sallallahu alayhi wa sallam has given us in terms of interacting with our spouses, and reminding us
that the best of us are those that are best to our spouses, and that our spouses are a trust from
Allah subhanho wa Taala. And then number three, the prohibition of harming and letting harm being
		

			done to us.
		

			And in fact, this is what we call a local idol free and clear that this is a principle that is
universal, that LA, da, da, da, da, da, da, that we do not harm others, nor do we allow others to
harm us as a universal principle in Islam in all phases of our lives, but particularly in those
phases that are based upon love, mercy and compassion, like marriage. So now we've seen what the
ideal case scenario is, we've seen what the general circumstance is. Now let us look at something
else. Let us look at those Hadith where the Prophet sallallahu alayhi wa sallam specifically
mentions not to hit women, not to strike women. So the Messenger of Allah sallallahu alayhi wa
		

			sallam says, Do not strike the female servants of God, do not hate them, nor should you revile them,
and none hits women, except the worst of you. None hates women, except the worst of you. These are
just three examples found in the sunon of Abbey Road, and Al Jazeera, remember CLT These are just
some examples. And you find many, many more examples than this. But you see specific prohibition
from the Messenger of Allah sallallahu alayhi wa sallam that women should not be hit a man should
not be hitting his wife. And he promised all along while he was still making it very, very specific,
that no one strikes women, except the worst of you, except the worst of you. So this is the general
		

			basis that we will base our discussion on the Prophet sallallahu alayhi wa sallam showing us that
the normative case is love and mercy. And then we see the prohibition of hitting women. But are
there any a hadith that actually talks about companions hitting women? Are there any Hadith that
talk about the Prophet sallallahu alayhi wa sallam even giving a concession that women can be hit?
And the answer is yes. And this is why I believe people are truly empowered. By knowing tradition.
You cannot hide Islamic tradition under the carpet and think you know what, we're doing Islam a
favor by hiding what our books are, what our books of Hadith actually say. True empowerment of
		

			Muslims has to be annoying the Quran and the Sunnah, and knowing the context that those incidents
happened in. So in the southern libido, again, there is a chapter called the chapter of hitting
women. And this chapter has three statements in it. One is a statement of a companion, where he
says, and this is the first thing in the chapter, where he says that if you feel rebellion from your
wife, then abandon her bed, meaning do not stay in the same bed with her, but rather part ways from
her. Meaning that Amanda Budo is showing that the normative case is that a woman should not be hit.
Number two, he's showing us that you should try to resolve your issues without hitting them, resolve
		

			your issues without hitting them. Going back to the Quranic verse that we will be talking about
later on. The second Hadith in this chapter, is the Hadith of the Prophet SAW them that I mentioned
just a little while ago, do not strike the female slaves of Allah subhanaw taala. And this shows the
impermissibility of striking women in a general and generic sense. And then this third ad if this is
the hadith of omnimaga top, we're after the Messenger of Allah sallallahu alayhi wa sallam gave this
command do not strike woman. I'm gonna have naka de la jolla, Han who he comes to the Messenger of
Allah sallallahu alayhi wa sallam, and he says, O Messenger of Allah, our women have started to
		

			rebel. They've started to physically attack us and they've no longer listen to what we say. So
messenger of Allah give us a concession that we can defend ourselves and give us a concession to
strike back for Raka Salah who, so the Messenger of Allah sallallahu alayhi wa sallam gave him that
concession. No, after that was done, the woman came back to the Messenger of Allah sallallahu alayhi
wa sallam, and through his wife, so it wasn't just to him, but now they're, you know, bringing his
wives into this problem as well, saying that, look, this is what our men are doing. This is what our
men are doing. Now remember, though, that Allah He concludes this narration by saying, home ladies
		

			to be here. Recall that the Messenger of Allah sallallahu alayhi wa sallam said that they are not
the best of you. And this is the beauty of the science of Hadith is that once you really study it,
you'll see that there are different versions of a hadith that provides different benefits. So when
the mama without him a whole lot concludes this Hadith, he just presents this version that the
Messenger of Allah sallallahu alayhi wa sallam is saying they are not the best amongst you, but you
will find the same Hadith, in the headband. And in the sahelian, they have banned the Messenger of
Allah sallallahu alayhi wa sallam prohibited them again, because he saw that this was being abused.
		

			He saw that the men were battering the women and this was not something he could stand for. So he
prohibited them once again. And that was the seal of it that he mentioned you have Allah sallallahu
alayhi wa sallam
		

			concluded with this very point. Now how do we know that is actually true? Because a scholar that
came after a Buddha owed by the name of a scholar of a hadith when he collects these a hadith
pertaining to women being beaten, what chapter heading did a dummy give? The chapter heading that
addendum he gives his bourbon Finocchiaro su sal Allahu Allah was celebrated benissa chapter the
prohibition of the Messenger of Allah sallallahu alayhi wa sallam in hitting women. And that was the
conclusion that a dummy brings as a chapter heading to show the impermissibility of the Messenger of
Allah sallallahu alayhi wa sallam. Now, still, some people may have a hard time understanding that
		

			how could the Messenger of Allah sallallahu alayhi wa sallam have given this concession to Ahmed and
to the men of Medina at that time, that one of the ways to resolve that conflict was to beat their
women? And that is a very fair question to ask. But what I asked you to believe in is go back to our
foundational principles, that just like you would not believe someone to tarnish the reputation of
your mother for the viola, meaning that the Messenger of Allah sallallahu alayhi wa sallam is more
worthy of a defense than our own mother's. So what do we need to understand in that context, what we
need to understand is what was taking place in history at that time, and history will dictate what
		

			was considered moral and ethical versus that which was not. And that is why it is so important to
understand that. So there was something very consequential that took place in the 18th century. And
that was the Industrial Revolution. With the Industrial Revolution did my dear brothers and sisters,
it changed the role of men and women altogether, this concept of gender roles was redefined in the
industrial revolution, were prior to this women are not proactive in seeking education, to now they
are proactive in seeking education were prior to this, they are not, you know, in the workforce,
where after this, they are now very active in the workforce. And we are living till this day in the
		

			post Industrial Revolution, and modernization of the world where women are getting more education,
where it is becoming normalized, and they are getting jobs that are equal to those of men. Now, why
is it important to understand that, why is the reason why it's important to understand that is
because prior to the pre Industrial Revolution, or prior to the Industrial Revolution, rather, the
de facto ruling was that the man was the head of the household. And there was this concept of
collectivism that there was a hierarchy that needed to be obeyed, and the man was the de facto ruler
of the household. But post Industrial Revolution, we now have individualism, where each individual
		

			is responsible for their own selves. And there's no longer part of this hierarchy that takes place.
And this is why my brothers and sisters, when you look at this concept alone, you'll understand this
concept of how rulings in Islam would change from place to place and time to time. This is such a
significant portion of our history that will impact our effect and will impact our relationships and
will impact our understanding of Islam and gender roles within the framework of Islam. So now, what
is the de facto ruling pre Industrial Revolution, that it is absolutely normal to strike women? What
am I going to base this upon? In fact, this quote that I am bringing you is perhaps one of the most
		

			horrendous quotes you will ever come across, not to show that this is what every man believed, but
this is to show you that it was absolutely normal for men to believe this and to preach this, and no
one even batted an eyelash. So I present to you what's your opinion, the Sienna says in instructing
men in dealing with crude and shifty wives, he says, and I quote, but if your wife is of a survival
disposition, and has a crude and shifty spirit, so that pleasant words have no effect, schooled her
sharply, bully her, terrify her. And if this still does not work, take up a stick and beat her
soundly. For it is it better to punish the body and correct the soul than to damage the soul and
		

			spare the body. And this is what the he is telling men to do. And no one batted an eyelash twice. So
this is to show that this was the norm prior to the Industrial Revolution. In fact, you can look
post Industrial Revolution, and it is still the norm to a certain degree, just not as vocal. How
many of you are familiar with Sean Connery? Sean Connery, he was James Bond. He was also in the
movie called The Rock counting of what else he was in. But those are the ones that are remember at
least not too long ago. He did an interview but not too long. I mean, like about 15 years ago, not
even he did an interview, and he's talking about it is warranted to strike a woman if she deserves
		

			it. If she merits it, then it is normal to Stryker. And again, this is Laurie
		

			on TV, I can't remember which news station it was on ABC or NBC or one of these stations, where it's
a live interview. And he's saying this, and no one reprimanded him. No one said anything, but 20
years down the line when we look at it, and we think how horrendous that is, how could someone say
this live on air? And no, there's no repercussions of those statements? Well, that was just 20 years
ago. How about hundreds of years ago? How about 1000 years ago, how about 1400 years ago, now, I
only have 10 minutes left to go. What I want to dive straight into is the main idea that
islamophobes will use to justify domestic violence in the name of Islam. And those men that are so
		

			coward, that they can't control their anger that they justified in the name of Islam, and that is
Ayah number 34. In pseudo Tunisia surah number four, and number 34, where Allah subhanho wa Taala he
says, men are the caretakers of women, as men have been provisioned by Allah and tasked with
supporting them financially and righteous women are devoutly obedient, when alone protective of what
Allah has entrusted them with. And if you sense ill conduct from your women, advise them first. And
if they persist, do not share their beds. But if they still persist, then discipline them gently.
But if they change their ways, do not be unjust towards them. Surely Allah is the most high and the
		

			all great. What do we need to understand from this ayah four points. Number one, the Messenger of
Allah sallallahu alayhi wa sallam being told to recite our regional comunale Nisa that men are the
caretakers of women, meaning the man's responsibility is to protect his wife is to take care of his
wife. And this is what the ayah starts off with that in terms of financial care, in terms of
physical care, in terms of any harm that can return in terms of even spiritual care, the man is
responsible for that. And that is the very first thing that Allah subhanho wa Taala mentions in this
ayah then Allah subhanaw taala goes on to say that if it reaches a level of no shoes, and this is
		

			such an important term, to understand what exactly is a new shoes, the scholars have defined in
their shoes as the highest level of rebellion. And the closest example that they give to it is on
the verge of adultery. If she has reached a level where she's on the verge of adultery, or has
committed adultery, then this is what the Define is the highest level of rebellion. And this is what
a no shoes is. Allah subhanho wa Taala says, then here are the recommendations for you to follow. I
emphasize the recommendations for you to follow. Give them admonition, give them advice, remind them
of the statements of Allah reminding them of the statements of the Messenger of Allah sallallahu
		

			alayhi wa sallam remind them of Jenna warned them against Johanna. That is the very first step
number two, is the term of hygiene, make hygiene of them that leave their beds, what exactly does
that mean? They're being told that show them a cold shoulder, that even though you may be in the
same room, do not acknowledge their presence, and this is in the level of the shoes, keep that in
mind. This is exactly what is happening, then in that state, abandon their bed, show them the cold
shoulder. And this will have a psychological ramification, that even when a woman tries to appeal,
and to put on her charm, a man shows her a cold shoulder. This has a psychological ramification and
		

			that is what this part of the ayah is saying. And then we get to the third part of the ayah. And
this is where the contention is, well, who when literally, you would translate it as strike them.
And that is what a lot of the translations have done. But how do we understand this? Traditionally,
the scholars of the past when they commented on this verse, they mentioned four things, that it
should be a strike that is not on the face, it should be a strike that is not damaged, meaning does
not leave any marks does not break any bones. It is a strike that is symbolic in gesture, and by
symbolic and gesture, they say with a miswak or with a folded handkerchief. Now, these three
		

			concepts are what the vast majority of traditional scholars have mentioned in terms of strike. But
is there another understanding? And the answer is yes, definitely. There is another understanding.
Where do we find this understanding? Is it a modern day understanding? No, this is from the student
of webinar busca de la Juan Houma, Otto ba ba, ba, ba, ba, ba ba ba ba. He says that this idea or
this portion of the idea is that a man should not hit a woman, but rather should show his anger
tour. He should not hit a woman but rather should show his anger to her. This is what the student of
cannabis says. This is the same author that quoted from cannabis that a woman should be symbolically
		

			hit with him.
		

			miswak meaning that Bobby Nabila, he understood that this gesture was not meant to be a real gesture
of striking, but the objective behind that is the man shows his anger towards the woman for what she
is doing, and therefore she is not to be hit or to be struck. Now, why do I mention this? It is very
important for this to be understood, because we live in a day and age where Islam is constantly
being attacked. Yet we have to be true to our faith, we have to be true to our tradition. So does
that mean that we bend over backwards to appease people know, Allah subhanho wa Taala he tells us in
the Quran, that people will never be happy with us until we follow their way, that even if we were
		

			to follow their way, they still wouldn't be happy with us. So true happiness and true continuous and
true satisfaction will come in obeying Allah subhanaw taala and the Messenger of Allah sallallahu
alayhi wa sallam. Amara photogra the Allahu anhu he put it so beautifully, no, no come on, as an
Allah who been Islam, for either they have done up to a certain is a law, that we are a people that
Allah subhanho wa Taala gave on our mighty dignity and respect through our submission to Allah
subhana wa Tada. And when we seek that honor miton dignity and respect through other than submitting
to Allah subhana wa Tada. That is when Allah subhanaw taala humiliates us. So what we as Muslims
		

			need to do, as a part of this discussion is not to be apologetic for our faith, but to dig deeper
into our tradition, and see what our tradition actually says, and the flexibility of our faith and
the accommodation of the Sharia, to circumstance and to place. And this is how Muslims can stay true
to their faith and to their tradition, as well as answer their critiques and criticisms that people
will come up with against our faith. So now, what do I want to conclude with? Number one, and issues
of domestic violence, a normal recourse is to go to your local Imam, I'm here to tell you, your
local Imam, more than likely he's not qualified to deal with these issues. Because when you will go
		

			to him with these issues, he will advise you with one of two things, on the most part, and I'm being
very general here. He will either say sister Be patient, or he will say, sister, what did you do
wrong in order for him to do this to you? Whereas when you look at the example of the Prophet
sallallahu, alayhi wasallam and Allah Allah, they have no Akbar that they started the talk off with
the Messenger of Allah sallallahu alayhi wa sallam did not tell her to be patient, nor did he asked
her, What did you do to cause him to get angry? So what is the solution over here? The solution here
is, number one, don't go to your email for these sort of issues, unless you know that he's
		

			qualified. Go to a qualified therapist, a qualified counselor, a qualified psychologist to address
these issues. Number two, if you want to get your mom involved, and you think he's a great guy, and
I'm sure that he is that my brothers and sisters, invest in your Imams, get them the certifications
that they need, get them the training that they need, so that they can address the challenges that
you face, and do not give you ad hoc advice that is not beneficial to you, and will be further
burdensome to them on the Day of Judgment. Number two, is that we cannot justify domestic violence
in the name of Islam. As you've seen today, the Prophet sallallahu alayhi wa sallam gave many
		

			prohibitions against the hitting of women. And the ayah that is found in the Koran is, in its sense,
contingent to social norms and social understandings. And while the tradition has said one thing,
that tradition is when the Muslims are a majority, that tradition is pre Industrial Revolution. That
tradition is at a time when general rules are of such a state that the man is the de facto ruler of
the household. And he is in in charge of disciplining his wife and his children. emammal kotoba
Rahim Allah when he talks about alcohol, Mona Lisa, he says that this is due to the fact that the
man is the sole breadwinner in the house. And therefore he is the leader of the household and in
		

			charge of disciplining people. So what we understand from that is that if the man is not the sole
breadwinner in the house, then this takes him away from one of the conditions of coma. This takes
him away from fulfilling one of those conditions. And therefore, he's not the de facto person to
discipline the wife and children anymore. And that becomes a households discussion between the
husband and the wife, particularly now that wives are earning as well. And the third and last point,
and this conclusion is not for this third point is not from myself. It's actually from a paper that
I want to reference at the very end of this talk when they talk about Further reading. And for me,
		

			it was so beautifully phrased, I could not think of a better conclusion, and that is why I'm just
going to read it verbatim. to presume that Western liberalism represents the standard of
		

			moral progress to which all other societies must conform is nothing short of a cultural imperialism
that ignores and marginalizes the experience of women of other cultures and calls upon them to erase
their identities and embrace the superior values of European North American women. equating progress
with westernization and calling for a departure from religious tradition actually undermines the
efforts of those women for whom religious identity is a source of empowerment and their greatest
tool and rectifying gender oppression, and misogyny. That is a quote that needs to resettle in our
minds time and time again, that if we keep thinking that everything that the West and liberalism
		

			provides to us, is definitely much better than Islam. This is a very big problem, because we need to
be critical in addressing these very issues of morality and ethics. Because legislation from Allah,
the Quran and the Sunnah came to address those very topics. And to completely do away with the Quran
and the Sunnah, the statements of Allah and His Messenger sallallahu alayhi wa sallam, and think
that everything that the West provides for us is automatically superior, then this is going to be
very detrimental to our faith. And we will no longer be able to say that we are principled human
beings, because what the West considers good at one time, give it a bit of time later, and it is no
		

			longer good. And what the bad, the West considered is bad at one time, give it a little bit of time,
and it will consider it good in a little bit of time. Because there's no consistency there is no
principles, whereas as Muslims, we're required to be principles of people, accommodating the
challenges of our time. Now, where can you do further reading on these issues, I just want to share
three articles with you that you can all read. Number one is five myths pertaining to Muslim women
in Islamic law published by your clean Institute number two Islamic views on domestic violence by
Dahlia Mujahid and Shaykh Omar Suleiman, also published by your Korean Institute, and the third is
		

			called the end of hitting women by Sheikh Abdullah Hasson published by Muslim matters. My dear
brothers and sisters, I had about about 30 minutes to present a topic that requires a whole
workshop. I will admit at the very end of this, that I did not do justice to this topic. But it is a
topic that needs to be addressed, so that we no longer address the noise cease to address these
taboo topics in our subject, and we've created awareness of them, and that we don't shame people and
blame people for being in these situations. But rather we find it in ourselves, to empower them to
help them get out and to educate people, Muslims and non Muslims that we cannot justify domestic
		

			violence in the name of Islam, and anyone that tries to do so their errors should be proven. Our
faith is perfect. We believe it. We just need to dig deeper in our tradition to prove it. And I
believe that today was the first step in doing that to be the light sila Allahu taala Allah
sallallahu wasallam Avantika Vienna Muhammad wa ala alihi wa Salatu was Salam Alaikum Laconia for
our attention was Salam Alaikum warahmatullahi wabarakatuh