such a bad mood today

ughhh. i could kill someone today........

thought of hate ..thought of limp bizkit and high school rage!!

ENJOY THE LINK.

Its just one of those days When you don't wanna wake up
Everything is f**
Everybody sux
You don't really know why But want justify Rippin' someone's head off



http://www.youtube.com/watch?v=ZpUYjpKg9KY&feature=related

anti semitism and islamophobia

im gonna do a night rant.


getting to know the jewish community, i constantly faced a huge barrier. their lack of knowledge about muslims, and islam. they really dont know any, or have any friends that actually practice islam. they cannot differentiate between race, culture, ethnicity, arabs, muslims, people, doctrine.....
also, my biggest problem i faced is the prevalence of anti semitism* and islamophobia coming from with in the Jewish community.


hence, i think that it is crucial that i maintain my connections and friendships with the communities i made. i also encourage other muslims to make connections with the jewish community.

peace out
* i use certain concepts for very political reasons

i was told by my jewish brother

" i think you are trying to live at the edge of halal
to walk on the blade of the sword
without getting cut
:-)"

I was suffocating my Ruh

Allah says " Give the example of the one whose dead and We gave him life by bringing Him into my worship."

The issue of Dogs and Purity is not a monolithic or static view amongst jurists

As to the issue of purity, the main point of contention was as to whether there is a rational basis for the command to wash a container if touched or licked by a dog.[18] The majority of jurists held that there is no rational basis for this command, and that dogs, like pigs, must be considered impure simply as a matter of deference to the religious text. A sizeable number of jurists, however, disagreed with this position. Jurists, particularly from the Maliki school of thought, argued that everything found in nature is presumed to be pure unless proven otherwise, either through experience or text.[19] Ruling that the traditions mentioned above are not of sufficient reliability or authenticity so as to overcome the presumption of purity, they argued that dogs are pure animals. Accordingly, they maintained that dogs do not void a Muslim’s prayer or ritual purity.[20] Other jurists argued that the command mandating that a vessel be washed a number of times was intended as a precautionary health measure. These jurists argued that the Prophet’s tradition on this issue was intended to apply only to dogs at risk of being infected by the rabies virus. Hence, if a dog is not a possible carrier of rabies, it is presumed to be pure.[21] A small number of jurists carried this logic further in arguing that rural dogs are pure, while urban dogs are impure because urban dogs often consume human garbage.[22] Another group of jurists argued that the purity of dogs turn on their domesticity—domestic dogs are considered pure because human beings feed and clean them, while dogs that live in the wild or on the streets of a city could be carriers of disease, and therefore, they are considered impure.[23] It is clear from the evolution of these discourses that as nature became more susceptible to rational understanding, complex and potentially dangerous creatures, such as dogs, became less threatening for Muslim jurists.

[18] Sahnun Ibn Sa‘id, al-Mudawwana al-Kubra (Egypt: Matba‘at al-Sa‘ada, n.d.), 1:5; Ibn Rushd II, Bidayat, 1:33-4; Abu Bakr Ibn Mas‘ud al-Kasani, Bada’i‘ al-Sana’i‘ fi Tartib al-Shara’i‘ (Beirut: Dar al-Kutub al-‘Ilimiyya, 1997), 1:375, 415.
[19] Ahmad Ibn Muhammad al-Dardir, al-Sharh al-Saghir ‘ala Aqrab al-Masalik (the commentary of Ahmad al-Sawi is in the margins) (Cairo: Mustafa al-Babi, 1952), 1:18.
[20] Khayr al-Din al-Munif, al-Fatawa al-Khayriyya li Naf‘ al-Bariyya (Cairo: Dar al-Ma‘rifa, n.d.), 2:15; Abu Muhammad ‘Abd Allah Ibn Ahmad Ibn Muúammad Ibn Qudama, al-Mughni (Beirut: Dar Ihya’ al-Turath al-‘Arabi, n.d.), 1:46; ‘Ali Ibn Ahmad Ibn Hazm, Al-Muhalla bi al-Athar (Beirut: Dar al-Kutub al-‘Ilmiyya, n.d.), 1:120-2; Shihab al-Din Ibn Idris al-Qarafi, al-Dhakhira (Beirut: Dar al-Gharb al-Islami, 1994), 1:181-2; Zayn al-Din Ibn Muhammad Ibn Nujaym, al-Bahr al-Ra’iq Sharh Kanz al-Daqa’iq (Beirut: Dar al-Kutub al-‘Ilmiyya, 1997), 1:225.[21] Abu Walid Muhammad Ibn Ahmad Ibn Rushd I, al-Muqaddimat al-Mumahhidat, ed. Muhammad Hajji (Beirut: Dar al-Gharb al-Islami, 1988), 1:90-2.
[22] Ibn al-‘Arabi, ‘Aridat, 1-2:138; Ibn Rushd II, Bidayat, 1:36.[23] Ibn Rushd I, al-Muqaddimat, 1:87-9; Ibn Rushd II, Bidayat, 1:35; Ibn al-‘Arabi, ‘Aridat, 1-2:134-7.

sticks and stones may break your bones but words will never hurt you.

words can not break your bones, but they can make you cry.

"I am spying on the enemy"

So today I told my dad that "spying and being suspicious of a fellow Muslim is haraam", especially me considering I AM HIS DAUGHTER.

Anywho, my dad likes to go thorough my drawers, journals, take items, re arrange, sniff, figure out, calculating stuff in my room, and claims he is "organizing, looking for, helping me " etc..

He also has a number of legitimate excuses when he opens my mail without asking, specifically my bills.

Anyways, so today I thought I would teach my papa some Islam 101, thinking I am gonna one up this man and shatter PATRIARCHY!

But OH NO I DIDNT.

CONVO GOES LIKE THIS

"Abu spying and being suspicious of a fellow Muslim is haraam" Me prancing around his old man rockering chair, while cuts coupons for things we never bought in our life.

My dads raises his big bushy eyebrows, the look he has when hes thinking, and responds
" Spying is not haraam when you are spying on the enemy"

Me looking bewildered , "What enemy !!!! "

My dad " I can spy on the enemy, the enemy is shaytaan" At this point he is smiling in his old man rocking chair.

I got schooled, my dad wins, shaytaan looses?