Apr - Jun 2005 by Ali Joudi

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Contact Voice of Unity Editorial Dear brothers and sisters, Assalamu alaykum wa rahmatullah „Only Allah is your Wali and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow.‟ (5:55) The act of charity, which the above verse depicts, is ascribed to none other than Imām „Alī b. Abī Tālib (AS). Such was the purity of this most sincere of acts that Allah (SWT) deemed it befitting to cite the incident through Divine revelation. This edition of the Voice of Unity centres around Nahj ulBalāghah. The „Peak of Eloquence‟ is a compilation which we must all endeavour to become well acquainted with. Flowing with wisdom and guidance of the very highest order, it provides us with a porthole through which we can begin to understand the grand personality of Imām „Alī (AS). The renowned Scottish writer Thomas Carlyle remarks, “As for this young Ali, one cannot but like him…Something chivalrous in him; brave as a lion; yet with a grace, a truth and affection worthy of Christian knighthood.” In order to gage the immense power contained within this book, it is sufficient to cite a few lines from Amīr al-Mu‟minīn (AS)‟s celebrated testament to Mālik al-Ashtar (RA) on his appointment as governor of Egypt: ‘Habituate your heart to mercy for the subjects and to affection and kindness for them. Do not stand over them like greedy beasts who feel it is enough to devour them, since they are of two kinds, either your brother in religion or one like you in creation. They will commit slips and encounter mistakes. They may act wrongly, wilfully or by neglect. So extend to them your forgiveness and pardon, in the same way as you would like Allah to extend His forgiveness and pardon to you…’ This level of munificence in the sphere of governance, whilst retaining unequivocal justice, has caught the attention of all kinds of people. As one Egyptian academic writes, “The book Nahj ulBalāghah contains all that great scholars, professors of ethics, philosophers, scientists, authorities on religions and sane politicians can say or write.” Essentially, Nahj ul-Balāghah‟s magic lies in its universal appeal. We pray to Allah (SWT) with the following plea from Imām „Alī (AS)‟s Du„ā‟ as-Sabāh, ‘Clothe me, oh Allah, with the most excellent robes of guidance and righteousness. Plant, oh Allah, through Thy tremendousness, the springs of humility in the watering place of my heart.’

Web: Tel: Fax:

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07971 404 647 020 7640 2372

Voice of Unity Committee

Voice of Unity 6 Wilmslow Rd. Unit 203 Manchester M14 5TP

Br Abbas Al-Masuadi Br Musa Naqvi Sr Motahare Yadegarfar Sr Noor Al-Safar Sr Farah Al-Safar Sr Sarah Al-Bachari Sr Noor Abbas Br Hussain Hamid

Registered charity number: 1066910 Editor: Br Ali Mawlawi Graphics: Br Hamed Heshmati

Voice of Unity is a publication of the Islamic Unity Society.

E-Mail: editor@ius.org.uk

Inside this issue: Mailbox: Letters to Editor

FAQs: Frequently Asked Questions on the Nahj ul-Balāghah

Feature: Nahj ul-Balāghah - Advice for Youth in the Modern Age

Poetry: Life after life after the honeycomb

Social: Interview—Smoking

Extra: Recipe—Barmia

Gift: Detachable poster

My Lord and I: Recommended acts of the month

Noticeboard: Important Announcements

Faith: The meaning behind afflictions

Career: The art of listening

Camp Review: IUS summer camp

Wassalamu alaykum wa rahmatullah Voice of Unity Committee

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** Letters to the Editor **

Dear Editor, 9 Issue 3), I In a previous edition (Vol. rly. ula reg ity‟ Un of ice a very deep I read the „Vo stence of God” exceptional, Exi the ing firm “Af on cle found the arti look into a principal topic. in Allah (SW T) like athet people who don‟t believe tha l dfu min be to d nee We people to disregard our it their mission to convince ke ma , sts oni luti evo and ists ng that the theories of ” assumptions. It is worryi Creator, by using “scientific ools. This article has l Big Bang are taught in sch evolution and the accidenta f with facts and referortance of equipping mysel made me aware of the imp topic with non-believers. ences, when discussing the d EVERYTHING. ber that Allah (SW T) create We should not fail to remem was very construcsion beneficial. I thought it res dep on cle arti the nd fou I Also Nearly everyone may techniques to help people. rd wa tfor igh stra its h wit tive symptoms of depression, o, at some degree shows come across someone wh r. p them, in one way or anothe and it would be a duty to hel ue, may you continue your Once again an excellent iss efforts. JazakAllah.

Your Your Comments: Comments: “ If you have any comments, criticisms or suggestions about the content of Voice of Unity, please email the editor at editor@ius.org.uk”

A. Shah

In the Nam e of The A lmighty Dear Edito

r and Voic e of Unity I would lik committee, e to take th is opportu cation to th n ity to tha e magazin nk you fo e. I have fo so far, an r your ha und the m d long m rd work a a a y gazine ver th derstanda nd dediis c o n tinue. The y informa ble and I en tive and u articles are joy readin cal section seful very inform g them ver of the ma y much. I ative and gazine an Since I jo particularl und I find it ined IUS y like the last year very usef lamic kn practiul in my and since owledge h day -to-da rec as improv what you y life. ed and I w eiving and reading do and m o th u ld e VoU, my ay Allah li k e to make you express m Isy apprecia all succes ti s fu o n l in f or y Wassalam our lives. u alaikum wa Rahm atullah.

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Br Musa Naqvi

Frequently Asked Questions about

Nahj ul-Balāghah What is the Nahj ul-Balāghah? The Nahj ul-Balāghah is a compilation of some of the letters, sermons, documents, instructions and sayings our First Imām, „Alī b. Abī T ālib (AS), the founder of the first Islamic school of thought. Who compiled the Nahj ulBalāghah? The Nahj ul-Balāghah was complied by as-Sayyid ar-Radhī near the close of the 4th century A.H. and has become a valuable text, both as a multidimensional academic masterpiece and/or as a general guide for seeking counsel and guidance. As-Sayyid ar-Radhī has provided valuable commentary on the work but has made it explicit that the work is not his own but rather that of Imām „Alī (AS) which is 4

apparent from the differences between the language used in the main text and his commentary. Much effort has been devoted by many scholars in unlocking the wisdom embedded within the eloquently constructed sentences of the Nahj ul-Balāghah and noteworthy among the commentaries written to date include one by Ibn Abī al-Hadīd, a Sunni scholar and another by Muhammad „Abdu, a 19th century Egyptian Mufti, highlighting perhaps the significance of the work within the wider Muslim population. What does Nahj ul-Balāghah mean? The words Nahj ul-Balāghah come from the Arabic translating into English as “the peak of eloquence”. Perhaps, a reason why as-Sayyid ar-Radhī chose a literary, rather than a religious title was to avoid criticism from the other schools of thought that had emerged at the time, but more importantly a literary title signified the importance of Imām „Alī (AS)‟s contributions to the Arabic language. www.ius.org.uk

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- : FAQs: What does the Nahj ulBalāghah consist of? Nahj ul-Balāghah is composed of: sermons that the Imām (AS) delivered to people on various occasions, letters that he wrote to the people of Kufah, Basra and other places, letters that he wrote to the enemies of Islam such as Mu„āwiyah, letters of instruction to various government officials both national and foreign, letters of advice to his family, friends and followers and also included is his will. The topics and issues addressed by the Imām (AS) in his sermons range from history, science, logic, theology, economics, politics, divinity, wisdom and also various prophecies, some of which have been fulfilled and others are regarding Imām al-Mahdī (ATF) and the time that is yet to come. The text eloquently deals with the fundamental dimensions of Islam as it unifies the Sharī„ah, the faith and the spirituality. The eloquence of the work aside, the very content of the text is a testament to the unparalleled knowledge and wisdom of „Alī b. Abī Tālib in the affairs of the universe. How can Nahj ul-Balāghah help make our lives better? We may regard the Nahj ulBalāghah as a window into the life and the teachings of Imām „Alī (AS) and more importantly the life of the Prophet (PBUH) since Imām „Alī was undoubtedly the

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nearest in form to the Prophet, being not only his kinsman but also his closest companion and friend. The sayings and sermons highlight the conviction of faith, the character, the behaviour and the personality of both the Prophet (PBUH) and Imām „Alī (AS) and thus provide us with the examples we need to lead a successful life, (and is only second to The Holy Qur‟ān and the Sunnah). Though the question is vast but in short an answer and advice given to mankind (not just Muslims) by the Imam is:

“O’ creatures of Allah I advise you to have fear of Allah (SWT) Who has furnished illustrations and Who has timed for you your lives. He has given you covering of dress and He has scattered for you livelihood. He has surrounded you with His knowledge. He has ordained rewards. He has bestowed upon you vast bounties and extensive gifts. He has warned you through far reaching arguments and He has counted you by numbers He has fixed for you ages (to live) in this place of test and house of instruction….You are on test in this world and have to render account about it. Certainly this world is a dirty watering place and a muddy drinking source” (Sermon 83, al-Gharrā).

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I advise you to fear Allah….

his undoubtedly is the most fre-

quent advice of Imām „Alī (AS) throughout the volume of Nahj ul-Balāghah and it is in this same way that Amir al-mu‟minīn (AS) starts his will to his sons after he has been hit with a poisoned sword by the accursed Ibn Muljim1.

Br Zoheir Esmail

others live” or “Everyone has the right to their own opinion” or “Life is short so enjoy it while you can” and of course “If you have got it, flaunt it!”

What is taqwa? I have found the best definition of taqwa as being God consciousness. This consciousness reminds one of the Power and Glory of God and so brings about a feeling of lowliness of ones own position which is like fear. So it is translated as fear of Allah (SWT). But why is this so important that the Imām (AS) stresses upon it so much? Allah knows best but we may try to give an explanation. In our day to day lives we are surrounded by challenges. From catching the bus to writing coursework or making friends. Additionally there are many ideologies on how we should live our lives. Some examples are, “Live and let 6

In such an environment it may be difficult to know which path will lead to happiness and in which pursuit we will maximise our lives and the potential that we have. Many may be so confused that we might think we know which opinions and actions are right but we may be completely wrong! However it is in all these areas that we must try to be conscious of God to remedy this problem. If we catch the bus we www.ius.org.uk

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- : Feature : reach. Remembering Allah (SWT) in this way helps us to find clear paths in the jungle of life and helps us to be God orientated in our outlooks and opinions leading to the maximisation of our potentials. For your price is what you aim for. If do so in order to please God and we make our journey to carry out what God has ordered. If we do our coursework we try to do this to educate ourselves for God or in order to pursue a job as we know that work is nine tenths of worship. In a hadīth reported from „Unwān al-Basrī, Imām Ja„far as-Sādiq (AS) talks about the reality of servitude, giving true servants of Allah (SWT) three qualities: 1.

That they don‟t think that they own anything and know that everything belongs to Allah (SWT). That they don‟t see themselves as the executers of their own plans but see Allah (SWT) as the Real Planner. That they spend all their time doing what Allah (SWT) has ordered and avoiding what he has outlawed.

He goes on to say that this is the first level the muttaqīn (those that have taqwa)

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“Surely the heavens and the earth cannot contain Me. But the heart of My believing servant can contain Me.”

you aim for wealth, then that is your price and most likely you will attain it. If the hereafter is your price, then Allah (SWT) will surely fulfil His promise and so all you have to do is work for it. But why stop short? Why not make Allah (SWT) your price for there is Hadīth al-Qudsi which says: This is especially important to us as youth because it is at this point that we can direct the ship of our lives so that at old age we will have reached our chosen destination. Some people in this society reach midlife crisis where they do not know what they have

the corner and they only have a few more years to achieve something meaningful. We should insha-Allah try to avoid this as we have observed it in those gone before. The Imām (AS) says in another letter to Mu„āwiya:

“If you take lesson from the past you can be safe in the future.”

Hence taqwa is required for all aspects of our lives. The Imām (AS) carried on advising in this letter by reminding us to have taqwa by saying “Allah Allah in the matter of….” before every advice thereafter.

been working for for the last, say, 40 years. Then they figure out that old age is round

1 The letter referred to is in Nahj ulBalāghah, Will 47.

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Br Zoheir Esmail

He was always someone who didn’t say much, but let his actions speak his words. When we see someone we know smoking, it can induce a negative vibe within towards that person. But for Amir, you couldn’t really think badly about him, he always had a good heart, put others before him a lot more than most people I know, and he wasn’t stingy on anything, even his cigarettes! I’d known Amir since secondary school, and now both of us at nineteen years old, met up at the coffee shop where he used to enjoy a cigarette with his coffee before coming to school (late!)

You started smoking at 13 and only quit two months ago. How‟s it been going? Errr, it ain‟t been too bad… (Interrupts) But you get cravings right? Yeah obviously. It is hard and it‟s taken a lot out of me. I tried loads of times to quit before, but never really had it in me at the time. Then 8

I guess I had enough, was costing too much and I guess the stuff they say about what it does to your health does have an impact when you start coughing and everything. How many were you on a day? (Laughs) You know this man why are you asking me? So the readers know, how many then? You‟re still a funny guy then… …Yup Started on about 5 to 10-a-day, then went up to 20, 25 something like that. So what got you started in the first place? You were only thirteen so it must‟ve been from other people‟s influence that you started? Yeah, sort of. The people I smoked with were a bit like me. We were all similar, and had problems and stuff, you know. And so we just sort of chilled together and one started smoking then sooner or later we all did. www.ius.org.uk

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- : Social : Did it make you feel guilty? Did you feel bad or feel you were doing wrong?

much of a smoker in the first place if you only smoked for 6 years.”

A bit, then after a while you don‟t really care anymore and you just get on with it really. I knew my parents would be upset if they knew, and my mates always made some little joke about it but after a while I stopped being bothered and just carried on.

Not really because it was still hard for me. I knew after a year of smoking that I was hooked, so I don‟t think people should ever say stuff like that. At the end of the day I was still smoking 20 or more everyday. The fact is it isn‟t really about how many I smoked, but the fact that I was still addicted and I had to overcome that addiction. I still suffered withdrawal symptoms, I was really moody every time I tried to quit, and I started taking it out on other people, so I was a smoker just like any other really.

So what made you want to quit? Me really. I don‟t think anyone really convinced me to. Just thought to myself that I didn‟t really want to die early, and I didn‟t want to be in pain for years. Sometimes when I coughed I thought it was because of the smoking and so I knew I needed to stop someday before it got even harder for me. Smoking must‟ve stop?

for 6 years, been hard to

Yeah, and to be honest it wasn‟t much to do with patches or inhalers, but it took a lot of will power and I had to be strong for myself. The first day was hard, and the second day even harder, but I just had to hold back and say to myself inside that I got to do this. I either keep smoking till I die or stop and get my health back. The pharmacist told me it takes 6 months for all the mucus to get out of my lungs, and so I thought I had to get my act together. Many people reading this may have been smoking for 10+ years and might think, “Well you weren‟t

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When you decided to pack it in, what did you do to get your mind off the cravings? I started going to the gym, on the treadmill, just jogging or playing football with mates, I knew inside I wanted to get my health back and just be someone healthy. So I did sports, and I carried on with my normal life. It‟s hard getting away from the cravings, and you always want to have just one more but you know you can‟t because you got this far. Did religion ever have an impact when you tried to quit? Did it make it any easier? Does it help you take your mind off it all? I don‟t know really. I never thought about it much. I think it‟s more of a personal and mental thing than involving religion. I mean I had to tell

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myself to stop, and to not buy another box, and I wanted to do t h a t b e cause of my health rather than what I was told by others. I‟ve seen loads of alims smoke, and that never really bothered me, I never really thought, “Oh they‟re meant to be religious and shouldn‟t be smoking.” It‟s up to the person I think if he wants to quit or not, and I made that decision. So basically it was willpower that kept you going? Yeah. What message would you like to give to all the smokers and non smokers who may be reading this interview? Yeah, world peace and don‟t start smoking, and if you have, then stop. There‟s plenty of help out there from your pharmacy or doctors, but in the end you just have to tell yourself, “Is this what I want to be for the rest of my life? A smoker?” You just have to be real to yourself and be honest what you want for yourself and do you want to be a smoker until you suffer the consequences. I think Amir said it all in his own way, it’s very much down to the person if they choose to stop smoking or not. If they do, it is hard and those who have quit smoking in the past will know that, but in the end once you have crossed that bridge and jumped that hurdle, you will be able to lead a healthier and happier life, insha-Allah. 9

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Soften the heart, make it hum like the old bee. Full of wisdom, her path is well known. Yet she treads carefully, weary of predators and friends. Her golden goal always in sight; filtering herself through wrong and right. Sweetness tempts her lips, waiting for safety from predators, friends and self. Remembrance hums continuously throughout flight, remembering God’s greatness. Following her same path home. Returning a gift, sweet with love.

Enjoying life’s pleasure, yet she still hums; remembering. Predators and friends come forth, hand in hand. They do not hum nor fear. Through fear and freedom she delivers a quick blow. Achieving her goal, crowned with martyrdom. She will hum yet again. Make our lives as humble as the old bumble bee.

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Ziyārat ar-Rasūl The month of Rabī‘ al-Awwal is the month of the birth of our blessed Prophet Muhammad (SAWW). It is therefore highly recommended to recite ziyārah of the Messenger, particularly on the day of the 17th.

. I bear witness that there is no god but Allah, He is one and has no partner. And I bear witness that you are his Messenger, and that you are Muhammad son of Abdullah, and I bear witness that you preached the message of your Lord you advised your Ummah and struggled in the way of Allah with wisdom and kind admonishing. You fulfilled the duty which was on you. You were kind to believers and hard on unbelievers, you worshipped Allah sincerely until you reached the stage of Yaqeen (conviction) then Allah made you reach the most honoured place of honourable ones. Praise be to Allah, who saved us from polytheism and error, through you. O Allah bless Muhammad and the family of Muhammad and place the blessings of your angels and your prophets, your messenger, your virtuous servants, the dwellers the heaven and the earth, and whoever glorifies you, O Lord of the worlds from the first ones to the last ones. (Send their blessings) on Muhammad, your servant and your messenger, your prophet, your loyal and noble one, your beloved, your sincere and devoted friend, your special one and the chosen one form your creation. O Allah, give him excellence and superiority and make him a means to reach You, give him an elevated position and raise him to a praiseworthy position, a position which You place the first ones and the last ones. O Allah you have said and if they transgress against themselves and they come to you (O Prophet), and they seek forgiveness you will find Allah to be oft-returning, Merciful. My God, I have come to your Prophet seeking forgiveness, repentant of my sins so send blessings on Muhammad and his family and forgive (my sins) for me. O my master, I turn to you, and to your family to help me toward Allah my Lord and your Lord, that I may be forgiven. Surly we come from Allah and to Him we shall return. O beloved of our hearts what great tragedy it was for us when revelation to us was cut off and when we lost you, surely we come from Allah and to Him we shall return. O master, O messenger of Allah, blessings of Allah be on you and your family the pure, the purified. This is the day of Saturday and it is you day and I am your guest and seeker of refuge in you then receive me and protect me for you are generous to your guests and have been appointed as a protector. So receive me and make good my reception and protect us and make good our protection by the position of Allah with you and your family and their (your family’s) position with Him (Allah), and what He has given you of knowledge, for He is the most generous.

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Sr Zahra Latif

here are all types of afflictions that

affect people's daily lives. Not only is there a broad range of problems but there are also different degrees to the suffering and grief experienced by individuals, depending on their levels of severity. On one extreme, large-scale problems include illness, poverty, a powerless status in society, whilst comparatively smallerscale adversities include bad habits and minor insecurities. Rather than solely individuals, nations may also face adversities. In the twentyfirst century, the Western world consisting of North America, Western Europe and Australasia experience economic prosperity and great power, whilst the rest of the world: Africa, South America and Asia face great hardship and difficulty (not to make a generalisation). Many countries in the latter are ravaged by wars, oppression, poverty, diseases and so on. With such circumstances it is important to look beyond the surface and to understand the meaning and reason for the existence of such tribulations. As believers in Islam, it is important for us to understand the deeper implications of such adversities. The modern material world, that is dominated by the Western ideology, constantly places emphasis on individual physical perfection and 16

material success. An example of this is the pressure in emulating celebrities, nowadays this seems to be the ideal that everyone is expected to measure their lives by. In this case afflictions are seen as nothing but a negative burden on life. In contrast, Islam attaches a value towards those who are faced with trials. In a well-known hadith by Imām Husayn (AS) he exclaimed, “All of mankind's prophets undergo the severest of trials and after them the awsiyā‟ and after them the elect to the extent of their nobility” then continues, “ the believer who undergoes trials proportionate to his good deeds. One whose faith is sound and whose deeds are good his trials are also more severe. One whose faith is feeble and whose deeds are few face fewer tribulations” .1 It is evident from this hadith that the stronger the faith and religiosity of a Muslim the greater they are tested. It is also mentioned in the Qur‟ān: “And He it is Who has made you successors in the land and raised some of you above others by various grades that He may try you by what He has given you” .)6:165( This shows that every www.ius.org.uk

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- : Faith : individual is tested to different degrees according to their faith. Tribulations are also seen to offer some salvation from the evils of the material world. Many Islamic scholars have explained that trials and acts create an influence over the soul. The more happiness and pleasure that individuals face the more their soul becomes attached to the material world, through the love of the world. On the other hand the more difficulties and trials that people deal with, the less attached they are to this world through resentment and their souls are directed towards the spiritual and the hereafter. Imām al-Bāqir (AS) said, “God Almighty treats the believer with tribulations in the same way as a man treats his family with gifts after an absence and he restrains him from the world the same way a physician prescribes restraint for a sick man” .2What is meant here is that Allah (SWT) tries to assist believers by bringing them to the realisation that this world is worthless and should strive in this world for the hereafter. Dealing with afflictions may have an effect of bringing a person closer to Allah (SWT). This can take place through the remembrance of Allah (SWT), as naturally individuals may turn to religion in times of crisis for comfort and welfare. In addition by struggling with adversities, individuals may learn to be more patient, thankful and rely on Allah (SWT) more which are signs of a believer: “And be

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patient surely Allah is with the patient”(8:46) and “If you are thankful I will give you more; but if you are thankless, my punishment is surely terrible” (14:7). In this way, provided a believer deals with their trials with patience and dignity, it may help to improve their faith. In addition to improving one's belief in Islam, afflictions may take a believer to higher stations of religiosity that can't be attained unless trials exist. Imām Ja„far as-Sādiq (AS) exclaimed, “Verily to the servant certain stations near God cannot be realised without one of two attributes: either loss of his wealth or affliction in his body”3. This way a tribulation could be a mercy or a blessing if an individual reaches a higher celestial station in heaven. Of course, Islam like other belief systems also takes the view that bad people deserve to be punished for their wrongdoings. This may sometimes emerge in the material world too. There have been examples of this taking place in history such as the people of „Ād and Thamūd who were annihilated after they refused to follow the guidance of Prophets Hūd and Sālih (AS) respectively. This view has also been mentioned in the Qur‟ān: “And whoever turns away from My reminder his shall surely be a straitened life and We will raise him on the day of r e s u r r e c t i o n , blind” (20:124). This indicates that people who

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choose to rebel against Islamic teachings will have a difficult life. In this way an affliction is taken as a form of punishment. For reasons unknown to us, an individual's tribulation may be removed: “And if Allah should afflict you with harm then there is none to remove it but He; and if He intends good to you there is none to repel His grace; He brings it to whom He pleases of His servants” (10:107). This may bring a great deal of joy, happiness and satisfaction to one who has had to tolerate difficult circumstances. Examples of such a situation taking place would be Prophet Ayyūb's illness being removed after he was patient with his trial or the people of Mecca and Medina accepting Islam after the long struggle Prophet Muhammad (SAWW) had to endure to get them to believe in Islam. Allah (SWT) is indeed merciful and encourages us to ask for His help: “And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on me” (2:186). Continued on page 22

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Br Mohammed Al-Hilli

istening is rarely taught as a subject

in schools or to young children because it is commonly believed that like breathing for example, it‟s an automatic reflex. However, effective listening is a skill that some people master through training and practice. Picture this scenario: Zayd, a young Muslim youth, attends a gathering in his local Islamic centre and listens to a lecture by the mosque Imam. As he understood it, the Imam said, „listening to music is halāl (permissible).‟ His mind then drifts off to think about this statement, failing to listen to the explanation of the Imam that some music types, with certain conditions, are permissible. After leaving he tells a friend over dinner that he „heard at the centre that music is halāl.‟ Without further questioning, his friend immediately shows an expression of amazement and calls his parents and says, „Our local centre is promoting listening of music.‟ His parents immediately contact members of the mosque board to complain, causing conflicts and confrontations. 18

To some this example may be hypothetical, but what it does illustrate is the potential problems ineffective listening can cause. Too often, distracted half-attention to what is being said, together with constant interruptions and mind diversions contribute to the wrong idea of information being passed around individuals. This is especially the case when people discuss social problems of others, such as marriage break-ups, where ineffective listening coupled with speculation results in incorrect information spreading in the community. Good listening requires the temporary suspension of all unrelated thoughts and distractions. In order to become an effective listener, we have to learn to manage what goes on in our own minds. Matters such as bias, prejudice, short attention spans and noise can influence the quality of listening. What is more, listening is not just a silent receptacle where we passively receive the thoughts and feelings of others. In the case of www.ius.org.uk

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- : Career : discussions and conversations, an effective listener responds with verbal and nonverbal cues which let the „speaker‟ know that you are listening and understanding. This is feedback. Verbal feedback works best when delivered in the form of brief statements, rather than questions (these usually get answered later). These statements allow the listener to reflect and paraphrase what they‟ve heard, encouraging the „speaker‟ to elaborate further, thereby leading to meaningful exchanges. The following are some practical steps for effective listening.

In the Holy Qur‟ān, Allah (SWT) informs us of the main goal of listening: “…give good news to my servants, those who listen to speech but follow the best of it, those are they whom Allah has guided, and those it is who are men of understanding” (39:18-19). Some of the interpreters of the Holy Qur‟ān point out that in this āyah, Allah (SWT) guides mankind to listen to speech and sayings of others, i.e. not to turn away from talk due to prejudice and bias. The goal is contemplation on

Effective Listening: Some Practical steps 1.

Face the speaker and maintain eye contact.

Be attentive yet relaxed.

Keep an open mind.

Listen to the words and try to picture what the speaker is saying.

Don't interrupt and don't impose your „solutions‟.

Wait for the speaker to pause to ask clarifying questions.

Ask questions only to ensure understanding of something that has been said (avoiding questions that disrupt the speaker's train of thought).

Try to feel what the speaker is feeling.

Give the speaker regular feedback, e.g. summarise, reflect feelings.

10.

Pay attention to what isn't said - to feelings, facial expressions, gestures, posture, and other nonverbal cues.

11.

Mentally screen out distractions like background noise.

12.

When dealing with difficult people, spend more time listening than speaking.

13.

When in doubt about whether to listen or speak, keep listening.

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what is being said by others, followed by the selection and following of what is best, in accordance with the Islamic

Volume 10

Sharī„ah. In Usūl al-Kāfī it is narrated that Imām Mūsā alKādhim (AS) said: ‘This ayah gives good news to the people of intellect and contemplation.’ What is also essential in effective listening in accordance with the above āyah is correct management of the speech which is received by an individual. This is referred to in Sūrat al-Hujurāt, verse number six: “O you who believe! If an evil-doer comes to you with a report, look carefully into it, lest you harm a people in ignorance, then be sorry for what you have done.” In the example given earlier, Zayd should have checked with the Imam about his understanding of what was said, while his friend should have listened carefully and questioned Zayd‟s report before launching a complaint. Effective listening is a vital skill that helps keep families as well as communities stronger and prevent misunderstandings and conflicts such as break-ups in relationships.

- : Camp Review : -

Sr Motahare Yadegarfar

ast year‟s summer camp was held in

Abergavenny, Wales, with the theme: “Unlocking the Secrets of Salah”. Despite some last minute worries for the committee, the camp ran smoothly, alhamdulillah. The hostel was situated in a very beautiful part of Aber-

Allah, that words fall short of describing. The camp was 3 days long, with organised talks, workshops, sports and nature walks. The talks and workshops were led by very educated and competent scholars: Brothers Abbas Virjee and Mustafa Jaffer. Spiritual and practical aspects of salah were covered in these talks and workshops, followed by question and answer sessions. Both nights a spiritual zone was organised, where we had beautiful recitations of some du„as and ziyarahs. Two of the brothers recited, very beautifully, Salman Al-Farsi‟s

The beautiful waterfall, Abergavenny—summer camp 04

gavenny, with stunning surroundings. All around the hostel, Allah (SWT)‟s beautiful creation was hardly unnoticeable. Waking up every morning by the beautiful sound of birds, praising the Almighty, was sensational. It was a very striking start to a day in the path of Allah (SWT). The view was so exquisite, subhan20

Sister’s Q&A in a castle!—summer camp 04

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- : Camp Review : story of death in Arabic and English and this really made one think about their life and what we should do to make our lives better both in this world and the akhira. The spiritual zones were ideal times for anyone who wanted some time alone with Allah (SWT). Talks were not the only part of the camp. Sports and nature walks were the parts many enjoyed. Brothers played football (hardly surprising!) and sisters played football and basketball and on the last day the best teams

different shades of green were very eye catching. Wild flowers were spotted with

swer session, after which everyone headed back to the hostel for prayers and the presentation ceremony. At the presentation ceremony, everyone was presented with a c e r t i fi c a t e , a book (Profoundities of the Prayer) and a du„a card. The camp ended with a salawaat and after long and sad goodbyes, everyone back home.

Nature’s beauties—summer camp 04

This is just a brief overview of the camp. Words fall short of

beautiful colours and all this was accompanied by a very cool, refreshing breeze; the sound it made as it passed through the trees made one feel as though the trees and flowers were praising Allah (SWT). The inspirational view made one think, “if this is not Janna, then what is?” The waterfall in itself was spectacular. Passing under the waterfall, the running water made

Although you see the Iraqi flag, but the Iranians were yet again the champions!— summer camp 04

were awarded cates.

with

certifi-

The most beautiful parts of the camp were the nature walks. There were walks to a nearby castle and a waterfall. The path to the waterfall

No living sole can forget the walks!!— summer camp 04

passed through a forest, with the most beautiful scenery. Different types of trees with

The Castle: Heart of the IUS empire!— summer camp 04

The brothers at the castle, enjoying the last few hours with a game called football!—summer camp 04

describing how much Allah (SWT) had mercy upon us and helped us in running the camp. We sincerely hope those of you who were with us enjoyed your time and anticipate to see you all in future camps, insha-Allah. Please remember us in your du„as and may Allah (SWT) make you successful in your lives.

one aware of Allah (SWT)‟s boundless grace and mercy, the fact that He‟s always giving without expecting anything in return. Surely the least we could do to thank him is to strive in his path. The castle was also surrounded by the stunning views of the nature and all of this made one aware of things we would normally neglect. At the castle, the sisters had their final question and an-

Summer Camp 05, Don’t miss out!! (See the backpage for details) www.ius.org.uk

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Volume 10

- : Continued : -

The meaning behind affliction, Continued from page 17

Superficially it may appear that afflictions are a detriment to life but in reality Allah (SWT) does not want to see us suffer. Most of the time we are given everything we desire. In a hadith by Prophet Muhammad (SAWW) he explains, “When one of you wants His Lord to give to him whatever he asks of Him, he should renounce all people, putting his

hope in Allah (SWT) alone” then continues, “When you have established the preconditions of supplication which I have mentioned then rejoice in the good news that one of three things will happen: either He will hasten to give you what you have asked for, or He will store up something better for you, or He will avert from you an affliction which would have destroyed you had He sent it” .4This hadith shows that Allah (SWT) doesn't want us

to endure difficult circumstances and often He will give us what we desire eventually. An example of this is the way that Allah (SWT) didn't want Prophet Ibrāhīm (AS) to sacrifice his son, Prophet Ismā„īl (AS), it was only a trial to see how he would react to the order given. However we often do not understand the will of Allah (SWT) and there is no guarantee that it is only these three types of reactions that will take place. Sometimes we may not even get what we want as Allah (SWT) knows that what we desire may be something negative and may damage us, “And it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you” .)2:216( In this way whatever happens to sincere believers, it may be the best thing for them. There is no denying that adversities are difficult to cope with. Whether they are major or minor problems, an individual faces a great deal of pain and suffering. However explanations such as the ones above may help us as believers to deal with our problems better and help us to try to understand the reason behind our problems. It is also important to note that these explanations are merely inter-

pretations from the Islamic sources available to us. As humans, our knowledge is very limited and there is a great deal we don't know or understand about the tribulations we face. These explanations should not be taken as guidelines to count how many trials we face and then judge how good we are as believers. It is clearly not the case that all mu'mins face many trials whilst all non-mu'mins face very few trials. As mentioned above, our knowledge of the world is very limited and it would be inaccurate to make such broad generalisations. Let us also remember that we may sometimes be tried with positive blessings too: “Your possessions and your children are only a trial” .)64:15( To conclude it appears that, looking on a deeper level, tribulations aren't all bad after all. It is important to deal with adversities positively in order to understand and learn from them. They can be good opportunities to improve ourselves and possibly to live a more worthy life. 1) Al-Kulayni, Usul al-Kafi Vol.2 pg259 hadith No.29 2) Usul al-Kafi Vol.11 pg255 hadith No.17 3) Usul al-Kafi pg257 hadith No.23 4) 'Lantern of the Path' by Imām Ja'far as-Sādiq (AS) pg 75

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- : Lantern of the Path : -

Lantern of the Path (part 5)

by Imam Ja`far as-Sādiq (AS) (SWT)'s affair and is in a clear state of loss.

On leaving your home When you leave your home, do it as if you will never return. Leave only for the sake of obedience to Allah (SWT) or for the sake of the faith. Remain tranquil and dignified in your bearing, and remember Allah (SWT) both secretly and openly. One of the companions of Abu Dharr asked a member of Abu Dharr's household where he was and she said, 'He has gone out.' When the man asked when Abu Dharr would return, she replied, 'When he returns is in the hands of someone else,' for he has no power on his own. Learn from Allah (SWT)'s creation, both the pious and the deviants, wherever you go. Ask Allah (SWT) to place you among His sincere and truthful bondsmen, and to join you to those of them who have passed on and to gather you in their company. Praise Him, and give thanks for the appetites He has made you avoid, and the ugly actions of the wrongdoers from which He has protected you. Lower your gaze from carnal appetites and forbidden things, and pursue the right course on your journey. Be vigilant, fearing Allah (SWT) at every step, as if you were crossing the straight path. Do not be distracted. Offer a greeting to His people, both giving it first and answering with it. Give help to those who ask for it in a righteous cause, guide those who are lost and ignore the ignorant. When you return to your home, enter it as a corpse enters the grave, its only concern being to receive the mercy and forgiveness of Allah (SWT). On reciting the Qur'ān Whoever recites the Qur'ān and does not humble himself before Allah (SWT), whose heart is not softened, nor regret and fear provoked within him, undervalues the immensity of Allah

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The person who recites the Qur'ān needs three things: a fearful heart, a tranquil and receptive body, and an appropriate place to recite. When his heart fears Allah (SWT), then the accursed Satan flees from him. As Allah (SWT) said, „When you recite the Qur'ān, seek refuge with Allah from the accursed Shaytān.‟ (16:98) When he frees himself of all attachments, then his heart is devoted to recitation, and nothing impedes him from obtaining the blessing of the light of the Qur'ān and its benefits. When he finds an empty place and withdraws from people, having acquired the two qualities of humility of heart and tranquility of body, then his soul and his innermost being will feel communion with Allah (SWT), and he will discover the sweetness of how Allah (SWT) speaks to His right-acting bondsmen, how He shows His gentleness, to them and singles them out for all the varieties of His marks of honour and wondrous signs. If he drinks a cup of this drink, he will never prefer any other state to this nor any other moment to this. He will prefer this to every act of obedience and devotion, since it contains intimate conversation with the Lord, without any intermediary. So beware of how you read the Book of your Lord, the guardian to whom you aspire, how you respond to His commands and avoid His prohibitions, and how you observe His limits, for it is a mighty Book: „Falsehood shall not come to it from before it nor from behind it, a revelation from the Wise, the Praised One.‟ (41:42) Therefore recite it in an orderly manner and contemplatively and adhere to the limits of His promise and His threat. Reflect on its examples and warnings. Beware of paying undue respect to the recitation of its letters while failing to observe the legal limits contained therein.

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