Jan - Mar 2004 by Ali Joudi

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contents In the name of Allah, The Beneficent, The Merciful

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registered charity no: 1066910 editor: Sr Tahera Tajri co-editor: Br Ali Mawlawi

voice of unity committee Br Abbas Mamouri Br Ghaith Al-Hasani Sr Fayeza Suleiman Sr Hawraa Yasen Sr Noor Abbas

[And united their hearts; had you spent all that is in the earth, you could not have united their hearts, but Allah united them, surely He is Mighty, Wise] (8:63)

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Welcome to the new-format Voice of Unity! As you will notice, Voice of Unity is now longer, more colourful and packed with an even wider variety of inspiring and thought-provoking topics, ranging from spiritual enhancement to modern-day politics. The Holy Prophet (SAW) has said, “Seeking knowledge is incumbent on every Muslim male and Muslim female.” So we strive in our quest for this knowledge for it is the knowledge within our hearts that moulds our individual characters. If the knowledge is from a pure and sanctified source, then it will serve to amplify the rewards of our deeds, for it is our knowledge that determines the purity of our intentions and consequently our actions. Just as we find in history, Unwan al-Basri discovered the true and purest source of all knowledge in none other than the Ahlul-Bayt (AS), about whom Allah (SWT) says in the Holy Quran, ‘But none knows its interpretation except Allah, and those who are firmly rooted in knowledge’ (3:7). Finally, we pray for our brothers and sisters who are suffering around the world, be it as a result of natural calamities or at the hands of tyrants; and for the hastening of the reappearance of the Son of the Perfect Knowledge (ATF), Ameen. Sr Tahera Tajri

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The Reality of Freedom

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Spirituality and Islamic Activism

British Politics and the Muslim Youth

Assalaamu alaikum Brothers and Sisters in Islam.

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The Tyrant Humiliated—article on Saddam’s capture

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Information we want you to know

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A Perfect Islamic Way of Life

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Da’wa at University– A Student Approach

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The Palestinian Tragedy Part 1

Hadith

Wisdom from the Infalliables

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>> The newsletter is truly a

Letter of the month Congratulations to Voice of Unity on its fine publication of the Spirituality Issue. It is evident that the VOU staff has worked dedicatedly to produce this issue. The articles featured in your issue were most enlightening. Your writers have tackled topical issues in the Spirituality domain, which affect the Muslim Ummah at large. I am sure that your readers would have found the feature on Allah’s names and merits, most helpful in this holy month of supplications to the Almighty. Inshallah, may Allah reward you for your hard work and may the vou reach greater heights of success in the years to come. Sr Sukaina A. Jaffer, Mombasa, Kenya

>> Your latest issue of Voice of

Unity: Spirituality was so inspiring. Rather than taking a 'lecturing' approach, the points were discussed as though in a conversation with the reader, and almost all the articles gave PRACTICAL tips on how to increase our spirituality. After all, the most important thing is to apply all we find in the Holy Qur'an and hadith, to make positive changes in our lives. In particular, I found the article by Sr Rabab enlightening and the steps to stay in an appreciated state of dhikr left me with a lot to think about. I hope we can all slowly, but surely, begin to put the advice into action. My du'as to all those who contributed to the issue, as well as the Voice of Unity team. May Allah (swt) grant all your du'as inshaAllah and give you the strength to produce more great issues we can learn from. Sr Azra Fazal, London

>> Alhamdulillah the Voice of Unity’s Special Issue was indeed thought provoking. I found Brother Abbas Virjees piece on Spiritual purification especially relevant to this Ramadhan issue as it is in this

month that we have the best opportunity to begin our journey towards self-purification. In our hectic lives, whether students, professionals or parents it’s very easy to forget to nourish our souls, and our spirituality is hence n e glected. The first step, as s u g gested by I m a m Khomeini RA is to meditate, identify our weaknesses, and where we need to improve. No doubt this is advice we can all benefit from. Could you commence a series on the practical aspects of spiritual perfection and how to combat each of the vices in order that we may all strive to be on the moderate path?? Jazakallah Khair Sukaina Jaffer, Manchester

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blessing and mercy for our youth who can enlighten their eyes with the jewels of wisdom collected in this treasure. Indeed there is a dish for every taste and those gifted with a beautiful pen may contribute and spread the eternal message of Islam and in such a way help progress the state of the Ummah and through that stretch forth a helping hand to Imam Mahdi(A). May Allah love you for making our present youths active in the cause of Islam, indeed with works like this the future will Insha Allah be bright as it is today's youths that will be the future tomorrow!"

Br Ehsan Neamat, Sweden

>> I am a student living in Can-

ada and I have been following up on the IUS organization. I am particularly impressed by the IUS newsletter, "Voice of Unity." The wealth of wisdom, diversity, and knowledge that lies within this ocean of love is astounding. We ask Allah (swt) that He strengthens the roots of this organization and that He assists the sincere believers to continue to this worthwhile endeavour for the sake of Islam and may He further enrich the quality of knowledge in this fantastic newsletter. Well done, and please continue to keep the flame of Islam alive in the heart of this organization.

Ali Habash, Toronto, Canada

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

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c u r r e n t Br Mohammad Al-Shahib

There he was, surprised and weak, with tired eyes projecting defeat. He was awoken by the sound of the opening of the ‘spider-hole’ by American soldiers. With complete cowardice he put his hands up and shouted, “Don’t shoot! I am Saddam Hussein, the President of Iraq. I’m wiling to negotiate!” The world woke up on Sunday 14th December 2003 to the news that the former leader and tyrant of Iraq, Saddam Hussein, was captured in the village of Al-Dawr, close to the dictator’s hometown of Tikrit. The man who had urged his fellow countrymen to fight like lions surrendered like a lamb, declining to use his pistol when soldiers dragged him out of his rat-hole. Using the phrase ‘We Got Him!’ the American Administrator in Iraq, Paul Bremer, confirmed the news that delighted millions across the world. What followed were jubilant celebrations and celebratory shootings in the sky, as Iraqis distributed sweets and congratulated each other. “Now we can feel the fresh air going into our lungs. I believe even the animals, if they could talk, would shout out their joy at getting rid of Saddam,” said Khaled Hassen from Sadr City, Baghdad. Another joyful Iraqi added: “Our great happiness and celebration party will be his trial, and our birthday cake will be his execution.” For many Iraqis this was news that they had always dreamt of hearing. The man who brutally terrorised millions, attacked neighbouring countries and lavishly spent Iraq’s wealth was finally captured in a humiliating fashion. Across the world leaders and international figures welcomed the capture of the brutal dictator. “The capture of Saddam Hussein provides a chance to give fresh impetus to the search for peace and stability in Iraq,” said Kofi Anan, the UN Secretary-General. Celebrations were especially seen in the Islamic Republic of Iran and Kuwait, two countries whom Saddam invaded in 1980 and 1990 respectively. For Saddam’s few supporters and some in the Arab world, the

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manner in which the tyrant surrendered was difficult to digest. For over three decades Saddam used strong propaganda to project claims that he was the ‘lion of Iraq’ and the ‘hero and champion of the Arabs’. The images released after his capture were too hard for many to swallow, thus many of Saddam’s supporters resorted to denial. Sheikh Abu Khaled, an elderly Jordanian tribal chief said, “The captured man is not Saddam. He would rather blow himself up.” Many claimed he was anaesthetised or captured a few months back. Yet eventually the truth sank in that Saddam had given up without a fight. One person called the dictator’s performance “the Mother of All embarrassments!” Abdul-Bari Attwan, the editor of the London-based Al-Quds newspaper (which has been publishing letters from Saddam regularly), commented, “It would have been far better if he had fought to the end and died...or he could have followed Hitler’s example and shot himself in the head. Anything would have been more honourable than ignominious surrender.” It is clear from this that some of Saddam’s supporters are now comparing the dictator to Hitler. Saddam Hussein’s rise to power in Iraq was mainly characterised by crime and deception. He carefully studied and followed the lives of previous dictators in the 20th century such as Stalin and Mussolini, a feature quite evident in his obsession with fame. Saddam’s portraits and statues filled Iraq’s cities and towns for more than 24 years. Many close to him described him as arrogant, self-centred and obsessed with power. When he became president in 1979 he gained total control over a country with a well-educated population, an efficient administration and extensive oil reserves. In a quarter of a

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century, he impoverished his people, drove many of them into exile and left the Iraqi oilfields in the hands of foreigners. The Baath Party, whom Saddam was leading for more than 24 years, had a clear agenda to wipe out Islamic movements and practices across the country and punish those who opposed this severely. In 1980 a parliamentary Law was passed and signed by Saddam himself, punishing with execution any member of the Islamic Dawa Party, a leading Islamic movement that was established in 1957 by Imam Mohammed Baqir Al-Sadr (RA). Thousands disappeared through summary executions and severe torture. Those escaping Saddam’s torture chambers told of horrifying techniques used by Saddam’s men, including dissolving bodies of prisoners in baths of sulphuric acid. Saddam continued this campaign through the execution of hundreds of ulema and religious figures that opposed his regime. He committed one of the worst crimes of the 20th century when the dictator personally executed Imam Mohammed Baqir Al-Sadr (RA) along with his sister Bintuul-Huda in April 1980. Family members who later buried Imam Al-Sadr, and relocated his graves years soon after, saw torture marks on his body and neck. This suggested that he was severely beaten and slit to death rather than shot. After his capture, Dr Mowaffak Al-Rubaei, an Iraqi Governing Council Member, asked Saddam why he killed the ulema of the Al-Sadr family. “Sadr or Rijl (Breast or leg)?” mocked the disgraced butcher.

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humiliation of Saddam, “By Allah (SWT), you will remain after killing me, both disgraced and frightened. Your life will turn on its back with misfortune, and Allah (SWT) will place rulers over you who will make you taste the b i t t e r n es s o f d e f e a t a n d disgrace…you will be lost and under hardship…your numbers will be few…Allah (SWT) will place the oppressed people in charge of your land and wealth… you will forever remain a dark page in history.” In 1999 Saddam ordered the assassination of Ayatollah Sayid Mohammad al-Sadr along with his two sons Mo’mal and Mustafa. Today portraits of these great ulema have replaced Saddam’s pictures across Iraq. In 1991 after Saddam invaded Kuwait, thousands of dejected Iraqis rose against the dictator in a popular uprising. However with the approval of the Americans, Saddam crushed the revolt, killing more than 200,000 people and burying thousands alive in mass graves. He also attacked the holy cities of Najaf and Karbala, destroying parts of the holy shrines of the Imams (AS). Outside the shrine of Imam Ali (AS), Saddam placed a large sign reading ‘No Shias after today’. The sign will now forever read ‘No Saddam after today’.

came to them chastisement from whence they perceived not. So Allah made them taste disgrace in this world’s life, and certainly the punishment of the hereafter is greater; did they but know’ (39:24-26). This and many other ayaat in the Holy Quran provide clear evidence for mankind that oppressors, such as Pharaoh and Yazid, will be humiliated and punished in this life before the hereafter. For Saddam the humiliation of standing in a trial and possible execution still awaits him. Iraqis strongly demand that he is tried in Iraq by an Iraqi tribunal, with help from the international community. They want the full extent of his crimes revealed to the world. If an Iraqi court tries him, Saddam will probably hear a death sentence pronounced as he stands in a wooden cage in a building once reserved for the display of expensive gifts donated by admirers and foreign dignitaries. The United States and those who sold Saddam weapons during the 1980s, which the dictator ferociously used against the Kurds and Iranian soldiers, will work to make sure that such information is not revealed to the world in court. Nevertheless Iraqis will want all those who helped Saddam commit crimes against the Iraqi people and humanity brought to justice.

S a d d a m ’ s f i n a l f a t e a n d Saddam wanted to leave his mark humiliation, like all other tyrants in on history. This he did, as the history, has clearly been predicted man who destroyed Iraq. in the Holy Quran and many traditions. In Sura Al-Zumar Allah (SWT) describes the fate of the unjust and oppressors, ‘…And it will be said to the Ironically, in a reply sent to the unjust: taste what you earned. dictator 23 years ago, Shaheed Those before them rejected Al-Sadr predicts the final (prophets), therefore there

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faith Sr Ummulbanin Merali

Freedom can be defined as the power to choose and determine one’s position – in other words to be what I am – what I was meant to be by my Creator – Allah (SWT)’s original creation. In Islam, freedom is theistic. By consciously admitting attachment to Allah (SWT) in all that is tangible and intangible, one liberates oneself from all bondage to human beings and things. The means to achieve this power is granted as freewill, which is the freedom of choice between stimulus and response. Therein lies one’s growth and thus character, biography, prisons and if we choose - freedom. Within this freedom there are 2 major strands which cannot be installed but must be homegrown. The first principle is based on an internal awareness of truth. It is the recognition, declaration and standing for truth even when faced with death. The essence of this truth is Live to die not die to live. It is based on the conviction of a life after death, in other words the knowledge of our origin and destiny. The Holy Quran sums up this principle in one phrase, ‘Indeed we are from Allah and indeed to Him we return’ (2:156). In essence it is the cornerstone of freedom. This principle is not exclusive to Islam, but is also mentioned in the Bible. ‘Whoever seeks to save his life will lose it and whoever loses his life will preserve it’ (Luke 17:33).

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The second principle is to link the spiritual and intellectual freedom of the first principle to a social dynamic known in Islam as jihad. Jihad is struggle in the cause of truth. In the Holy Quran jihad or struggle to establish freedom of truth is linked directly with the struggle in the cause of the oppressed: ‘And what has come upon you that you do not fight in the way of Allah, whilst the weak amongst men, women and children say: Our Lord! Get us out of this town whose inhabitants are oppressors and give us from You a guardian, and give us from You a helper’ (4.75). When Imam Hussein (AS) saw that the freedom brought by the Holy Prophet (SAW) of allegiance and submission only to Allah (SWT) was being eroded by the prison of allegiance to the government or state, over and above the laws of Allah (SWT), he became a freedom fighter – a martyr – a shaheed – one who recognises and declares the truth of freedom and stands by it, thereby freeing the oppressed by being an example, a paradigm, worthy of being followed. There is one major proviso here that Imam Hussein (AS) made very clear and to follow his example we must be able to differentiate the laws of the Creator from the created. The ‘Robin Hood Principle’ does not work. Jihad and the struggle to establish freedom must follow Divine laws. There is only One Allah – the position is not vacant. We cannot be judge, jury and executioners, we are but subjects. We have a famous slogan – Every day is Ashura, every land is Karbala. Today when we are witnesses to atrocities in the name of peace and under the umbrella of the phrase ‘eradicating terrorism’, where people are being killed, humiliated, oppressed, deprived of their homes, we have to declare the truth. Terrorism is that which strikes fear in the hearts – fear of the loss of freedom. That freedom of truth transcends all colour, creed and cultures. To free ourselves we have to oppose those who ‘play God’, speaking out against their tyranny; and if for a moment we think that our one voice will not make a difference, then we only have to look at history. The mighty armies of Rome have gone, yet Jesus lives. The armies of the Quraysh have long disappeared, yet the words of Muhammad (SAW) march on. The armies of Yazid are long forgotten, but the saviour of the freedom of truth – one lone man in the deserts of Iraq still lives and inspires freedom of truth…

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spiritual Dr Diyaa Al-Mawlawi

Without doubt, the Islamic ideology faces vast challenges which need ideological confrontation, on the condition that we should take this ideology from its authentic sources, and deliver it through trustworthy scholars. However, we see that the enemies of Islam direct their efforts towards these two fundamental pillars. Accordingly, to fight the first pillar, that is the authenticity of Islamic ideology, they alter the Islamic concepts, distort the image of the Holy Prophet (SAW) and the Ahlul-Bayt (AS), or mix the Islamic ideology with nonIslamic traditions, presenting it to the people as though it is the true ideology. The following verse from the Holy Quran clearly demonstrates this: ‘Most surely there is a party amongst those who distort the Book with their tongue that you may consider it to be (a part) of the Book, and they say, It is from Allah, while it is not from Allah, and they tell a lie against Allah whilst they know’ (3:78). On the other hand, they kill, detain, suppress or send into exile Islamic scholars. Regarding the first pillar, under such unhealthy circumstances, many unauthentic schools of thought and opinions flourish. And for this reason, preserving the authenticity and purity of the Islamic ideology is a significant task which the Ahlul-Bayt (AS) and their true followers set out to combat. Therefore, the value of the scholar and Islamic thinker

throughout history has been manifested in their ability to use scientific and objective methodology to confront and clarify the impure and altered concepts. Also, they are known by their ability to derive Islamic ideology from its pure sources and portray it in a contemporary manner. Among the vital ideologies that requires discussion, whether today or in the past, is spiritual development and its impact at both personal and social levels. There are many schools that deal with this sensitive issue. Some refer to spiritual development as isolation from society, and say that to attain piety and strong bondage with Allah (SWT), you must live in isolation and monastic facilities. ‘Then, in their wake, We followed them up with (others of) Our apostles: We sent after them Isa the son of Mariam, and bestowed on him the Gospel; and We ordained in the hearts of those who followed him Compassion and Mercy. But the Monas-

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ticism which they invented for themselves, We did not prescribe for them’ (57:27). This trend contradicts the true Islamic principles mentioned in the Holy Quran and in the traditions of the Holy Prophet (SAW) and AhlulBayt (AS). This is known as the School of Isolation. The most serious problems with this school and the altered trends are that they separate religion from one’s lifestyle, politics and tabligh (propagation of Islam). Opposing this altered trend, the school that detaches spirituality and the importance of the human-Allah (SWT) bondage from activities of daily life, is that which diminishes the importance of spiritual development and its role in social and political activities. The danger of this is just as great as that of the School of Isolation, but the difference is that it is not an ideological trend. Among the causes of this trend are: Continued on page 10

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political Br Muhammed Sajjad Tharoo

As Muslim youth living here in Britain, we live in very testing times. Our environment and surroundings have become very challenging in the light of September 11 th , and the subsequent backlash against ordinary Muslims in the UK. I am sure that in the last two years, we have all heard of cases or known people who have been abused because they are Muslim. The fact that there is as yet no law to protect religiously motivated attacks against Muslims in addition to other forms of religious discrimination, should be a cause for concern, and should prompt us to ask ourselves

whether we are doing enough as a Muslim community to ensure our future security in this country. In particular, we need to address the issue of how we should react politically with the present day government on these matters.

politics. Let us remember though, that Prophet Muhammad (SAW) spent 40 years engaging with society and gaining the trust of society (he was known as al-Amin, the truthful), before he started preaching Islam and declaring his Prophethood.

However, an issue that has dogged the Muslim community in this country is whether we should pursue an isolationist approach remaining aloof from the government, or is it our duty to participate and make our voices heard. If you speak to various Muslim groups across the nation, each will give you a different answer. Those that are against any form of political interaction cite the need for the creation of an Islamic state here in Britain before Muslims should involve themselves in

As Muslims, it is not sufficient for us to accept Allah (SWT) as our God, and Islam as our way of life. Rather, as soon as we have acknowledged these two facts, we take upon ourselves certain duties towards ourselves as well as towards others Allah (SWT) says in the Holy Quran: â&#x20AC;&#x2DC;Invite people to the way of your Lord, with wisdom and beautiful preaching; and argue with them in ways that are the best and gracious: For your knows best who strayed from His and who receive anceâ&#x20AC;&#x2122; (16:125).

most Lord have Path, guid-

This is one of many verses in the Holy Quran that encourages Muslims to preach the word of Islam to the outside world. However the verse also tells believers that they should participate in dialogue with the non-believers as well. Especially in these ages when public perception of Islam has totally been misrepresented, the onus is very much on us to show the true face of Islam and combat negative stereotypes. Getting involved in the political process is one of the most

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effective ways of making our voices heard at the highest level. The backlash against Muslims has only gone to reinforce something that the Muslim community has known for a long time; that discrimination against Muslims is definitely prevalent in British society. In 1997, the Runnymede Trust, a think-tank which advises the government on race-relations, published a document called ‘Islamophobia: a challenge for us all’ in which they clearly acknowledge that m em bers of the Muslim community in this country were being targeted because of their faith as opposed to their skin colour. Other government bodies had previously concluded that attack against Muslims were because they were Arab or Asian, even though the Muslim community had known this not to be true.

The then Home Secretary, Jack Straw dismissed the findings of this report however, and said that the government had no plans to introduce a law against religious discrimination. In particular, he cited difficulties in trying to define the word ‘religion’. However, the government doesn’t seem to have such difficulty in defining a ‘terrorist’ even if it involves an individual in the UK donating money to a charity that helps feed and clothe needy Palestinians in the West Bank and Gaza. The rise of the British National Party (BNP) in the last couple of years should also be sending alarm signals throughout the whole Muslim community. In particular, the fact that they have launched an initiative entitled ‘Cam paign against Islam’ coupled with the history of trouble that they have caused in

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towns such as Oldham, Bradford and Burnley that all contain a significant proportion of Muslims. In the wake of the September 11th terrorist attacks, the government enacted the Anti-Terrorism Crime & Security Act 2001, which has affected the Muslim community more than any other. The act, described by some lawyers as a ‘panic response’ to the events in New York, allows the security forces in this country to detain an individual indefinitely and without trial, on the mere suspicion that they may have terrorist links. No concrete evidence is needed. Many of those Muslims that have been arrested have not had charges brought against them, have been strip-searched and have no means of mounting any defence if any charges are su bs eq u ent l y m ad e. Mor e recently, it has also been disclosed that investigators use forms of psychological torture to extract a confession. This is a horrific form of treatment of any individual, and we should be deeply distressed that it is happening to our fellow Muslim brethren in this country. The current generation of Muslims growing up in Britain firstly need

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to be acutely aware of the difficulties that we are currently going through. Although it is necessary for us to continuously keep addressing the injustices that are ongoing in Occupied Palestine, Iraq as well as other parts of the Muslim world, we have an equally important duty to the 2 million strong Muslim population in this country. In fact, we should try and use the ongoing struggle of our brothers in these countries to act as our catalyst for change here. Young Muslims in this country have excelled in careers such as medicine, law and accountancy. However, we have been greatly lacking in the fields of politics. Not only is the number of Muslim MPs in Parliament unrepresentative of the number of Muslims in the UK, but we have always shown a great deal of apathy when trying to lobby at the local level. For example, how many of us have written to our local MP campaigning against this unjust war in Iraq. If we are to excel as a community, it is high time that things changed.

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Continued from page 7 1. The heedlessness of some Muslim activists, of the importance of spirituality and remembrance of Allah (SWT) in their political, social and other activities; 2. Due to the pride affecting some of the Muslim activists, who believe that continuous spiritual development, achieved for example by reading the Holy Quran, performing extra prayers, and good manners, is not necessary. 3. A further cause may also be due to the Muslim activists being engrossed in their daily life, to such an extent that they have no time to develop themselves spiritually and personally. Regardless of these causes affecting this altered phenomenon, the dangers associated with this trend are apparent. For the committed Muslim who is concerned about changing his society and works in the Islamic arena, his need for the continuous remembrance of Allah (SWT) and spiritual development is greater than those who practice Islam at a minimal level, or those whose concern is not beyond the limits of their own personal and familial life. This is because if they are deviated, they will have a negative effect on the environment in which they conduct their activities. Subsequently, we read in the hadith, “The deviation of the scholar causes the deviation of his society”, and also in the Quranic verse, ‘Surely Allah has bought of the believers their persons and their property for this, that they shall have the garden; they fight in

Allah's way, so they slay and are slain; a promise which is binding on Him in the Taurat and the Injeel and the Quran; and who is more faithful to his covenant than Allah? Rejoice therefore in the pledge which you have made; and that is the mighty achievement. They who turn (to Allah), who serve (Him), who praise (Him), who fast, who bow down, who prostrate themselves, who enjoin what is good and forbid what is evil, and who keep the limits of Allah; and give good news to the believers’ (9:111-112). In this verse we see the elegant conjunction between striving in the way of Allah (SWT) and giving the pledge to Him and His messenger, with worship and spirituality. ‘Muhammad is the Messenger of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves; you will see them bowing down, prostrating them-

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selves, seeking grace from Allah and p l e a su r e ; t h e i r marks are in their faces because of the effect of prostration; that is their description in the Taurat and their description in the Injeel; like as seed-produce that puts forth its sprout, then strengthens it, so it becomes stout and stands firmly on its stem, delighting the sowers that He may enrage the unbelievers on account of them; Allah has promised those among them who believe and do good, forgiveness and a great reward’ (48:29). Here, the people who Allah (SWT) describes are firm in their faith against unbelievers, whilst the signs of peace, tranquility, worship and prostration are apparent on their faces. We can see how their hearts are beating in love and compassion towards the believers. In another ayah, Allah (SWT) says to the Holy Prophet (SAW),

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‘Continue then in the right way as you are commanded, as also he who has turned (to Allah) with you, and be not inordinate (O men!), surely He sees what you do. And do not incline to those who are unjust, lest the fire touch you, and you have no guardians besides Allah, then you shall not be helped. And keep up prayer in the two parts of the day and in the first hours of the night; surely good deeds take away evil deeds this is a reminder to the mindful. And be patient, for surely Allah does not waste the reward of the gooddoers’(11:112-115). Allah (SWT) is advising the Holy Prophet (SAW) and his followers to continue on the right way and to remain patient when he faces distress from the unbelievers, and to be firm in his position towards the unjust without inclining towards them. This then changes to discussing prayer, worship and remembrance of Allah (SWT), through which one can feel a sense of tranquility and peace. Therefore, we see that on many occasions, the Holy Quran clearly portrays the importance of self-discipline and spiritual development, especially for the committed Muslim. These verses are telling us that politics, social activities, being firm in the way of Allah (SWT), and confronting His enemies on the one hand, and remembrance of Allah (SWT), worshipping Him, and spiritual development on the other, are

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two sides of the same coin. When reading through narrations and traditions of the Holy Prophet (SAW) and Ahlul-Bayt (AS) we see both sides; these being spirituality, and social and political activities. Historians say that the Messenger of Allah (SWT) did not practice anything unless it was combined with the remembrance of Allah (SWT). It is also narrated from Imam Baqir (AS) that, “I used to see my father, Imam Zainul Abideen (AS) prostrate whenever he mentioned a bounty of Allah (SWT), when he finished his prayer, when he reconciled between two individuals, when Allah (SWT) saved him from tribulations, or when he read a verse from the Quran mentioning prostration.

And you can see the effects of prostration on all those parts used. Therefore, he was named ‘Al-Sajjad’.” In another hadith narrated by Abi Hamza from his father, he says, “I saw Imam Ali ibn AlHussain (AS) by the Ka’ba in the middle of the night while he was praying, and I saw that his Qiyam was so long, to the extent that he was relying on his left and right legs alternately, crying ‘O my Lord, how can you punish me, and your love is in my heart. By Your might,

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if you do it, you will gather me with people who I continuously dislike for your sake’. Also, Imam Sajjad (AS) said, “My aunt Zainab (AS), with all those afflictions and tribulations, on her way to Damascus never neglected her night prayer, and when she was tired, she nevertheless prayed it while sitting. Even on the night of 11th Muharram, she was praying it beside the pure bodies of Imam Hussain (AS) and his family and companions.” Also, we read in the records of Ashura that the companions of Imam Hussain (AS), on the night of the 10th of Muharram, spent it in remembrance and worship of Allah (SWT) like the buzzing of the bees. In conclusion, a Muslim needs to be active in both fields discussed, helping the advancement of society through political and social activities and organizations, while also persevering in their own personal spiritual development through continuous worship and remembrance of Allah (SWT). It is also important to take from the perfect examples and traditions set by the Holy Prophet (SAW) and the Ahlul-Bayt (AS) when practicing and applying them in one’s daily life, in order to break down the misconceptions and inhibit the distortions by the enemies of Islam, of the pure authentic Islamic ideology.

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practical Br Zoheir Esmail

Nawafil (supererogatory) prayers, salatul layl, recitation of at least 50 verses of the Holy Quran a day, doing good to our parents, giving charity, helping a Muslim, helping a nonMuslim, self accounting properly, getting rid of every vice, attaining every virtue, gaining knowledge, decreasing love of this world, constantly remembering Allah (SWT) and doing everything just for Him are just some of the things we are supposed to be doing. There is much more. But of course, we know this. So

Why should we purify? Allah (SWT) has certain methods for emphasising importance of particular actions. Some of these methods include taking an oath by something before conveying a certain message, for example, ‘(I swear) by the Quran full of wisdom’. (36:2) Another example is the addition of particular letters in a sentence, which have no meaning of their own (e.g. Qaf, La and so on). In Surah Shams Allah (SWT) issues 7 oaths, encompassing the entire cosmos and then issues the statement, ‘He will indeed be successful who purifies it’. (91:9) It seems as though this is no less than the point of life itself, from one angle of course, or it may be argued that the reward of this is the point of life. Nevertheless to be successful we must purify. How? Look at the list above with some reflection; this is realisation.

now let us analyse, in percentage terms how much of what we know we are actually putting into practice: 20%? 60%? This percentage refers to actions excluding wajibaat, which should already be standard in our lives. In this discussion we are aiming to see how to optimise our journey towards Allah (SWT) by converting our knowledge into action. There are a few stages this article will move through. First realisation, then determination, then proposed solution (i.e. the way to attain between 90-100% of putting into action what we already know and acting on what we do not know when we find out). The root is in selfpurification.

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We should ask ourselves, Is this the most important thing? Then why am I looking for happiness and peace in everything else? Can I honestly say that I have taken this message with the weight Allah (SWT) has conveyed? Why is it that I hear about self-purification almost everywhere I go but I am still doing so little about it? Is my heart covered because of my arrogance to the point where I think myself needless of trying for such a goal? If I was really as pure as I thought why is it that I see the same things as the kuffar and munafiqeen? Am I one of them? Why am I content with this world when I know this is the trait of such people and the Jews are accused of such a thing in the Holy Quran? ‘And you will most certainly find them (Jews) the greediest of men for life (greedier) than even those who are polytheists; every one of them loves that he should be granted a life of a thousand years, and his being granted a long life will in no way remove him further off from the chastisement,and Allah sees what they do’. (2:96)

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by Imam Kumeini (R)). Nevertheless this is the first step on the path towards Allah (SWT). Take an invitation from the words of Jalaluddin Rumi (R):

Is it acceptable to me that I am here? That life passes by, over like a goat’s sneeze, and despite calling myself a Shia of Ali (AS) I have not gone anywhere but am in fact worse than these people because I knew what to do? I may be speechless in front of Munkir and Nakir because I never really took heed! No! I must do something about this! I will take my destiny into my own hands and will not let Shaitan and his party deceive me, telling me, “Don’t worry you are doing enough”. This is determination. The proposed solution is easy and is recommended in many books. However, it is taken lightly due to the attacks of that most cunning bandit who is bent on taking us to Hell with him. So with this in mind, let’s listen more carefully. If we flick through the well known book on purification, Jami al-sa’adat, we will notice that all the proposed cures have in essence the same principle - that to uproot any vice, (e.g. arrogance, jealousy, vanity and so on) we must think about it rationally, and weigh out the options taking into account its effects both in this world and in the hereafter. This process is known as tafakkur (reflecting). Imam Ali (AS) says about tafakkur, “Tafakkur calls to goodness and acting upon it.” Therefore, simply thinking about

performing salatul layl and how to make it an integral part of our day, for example, will make the matter easier when actually setting out to do it. So far, this article is not surprising to many, but for those who are still with me here is the point of the article: How to implement taffakur.

Come, come, whoever you are Wonderer, worshipper, lover of leaving It doesn't matter Ours is not a caravan of despair Come, even if you have broken your vow a thousand times Come, yet again, come, come Important note It is important to remember that this is a life plan and such a transition will not happen overnight. Allamah Tabatabai (R) recommends in Light Within Me that a person should implement whatever he/she can or maybe a bit less with a view to always improving. For example, if one decides on performing salatul layl, the first step might be getting up at the correct time for Fajr for a couple of days. W hen that is established, then follows waking up a few minutes earlier to perform the 2 rakaat nawafil salah, then a few minutes earlier to pray the 1 rakaat of witr and so on.

The answer is to put aside some time every night to think about one question, What can I do to get closer to Allah (SWT)? This will over time according to the hadith above and books on the subject, enable us to implement 90-100% of what we know. Even to think about this article may induce us to Inshallah, Allah (SWT) will grant carry out the first stage us success in striving on His recommended above. The path. realisation stage needs tafakkur for greater impact. As we can see it is tafakkur that breeds determination, which is the bridge between intention and action. There is of course more to tafakkur than this but this comes later. (Please refer to Forty Hadith, exposition of hadith no. 12,

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poetry

O greedy soul, How is it that you can fill your belly with many foods? When other creatures die starving. O naive soul, How is it that you try and exert authority on others? When your own self escapes your authority and runs to its own desires. O rebellious soul, Many a rebellion have been crushed by mighty kings, How is it that your severe rebellions are overlooked by the mightiest of kings? O sinning soul, How is it that you sleep so peacefully at night? Not knowing whether or not you will be gifted with another day. O diseased soul, How is it that you complain to others about your ailments? When they are only a result of your rejection of the best of curers. O forgetful soul, Perhaps you were neglectful towards your creator in this World, How is it that you forgot your own fate in the next World? O Wondering soul, How is it that you respond to every call, but His? When the power of response was his gift to you. O deceived soul, How is it that you thought of yourself to be away from His sight? When every sight you saw was His gift to you. O careless soul, How is it that you lifted your tongue so easily? Ignorant to the fact that under your tongue was the hiding place of your sins. O seeking soul, How is it that your eyes searched for the forbidden things? While the eyes of death were searching for you. O accepting soul, How is it that you accepted for yourself all the evil deeds? Yet your Lord accepted from you your feeble excuse.

Anon

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feature Dr Mustafa Mawjee

help you?” He said, “Ya Ali, I have seen you and often heard you giving beautiful Khutab (lectures) from the pulpit in Masjid al-Kufa, on the real meaning of Islam. They seem to be full of wisdom and every word of yours is worth its weight in gold. However, being unlettered and of limited education, I find it very difficult to grasp their real meaning. Mawla, can you please explain to me, in the simplest of terms, possibly in one or two sentences, What is Islam and what is the Islamic way of life?” An unlettered person wants to know about Islam and its philosophy in a few short words. The deen (religion) about which Allah (SWT) says in the Holy Quran, ‘Surely the religion with Allah, is Islam’ (3:19), this man wants to know about in one or two sentences! It is said that since the beginning of time, the human being has been in search of a life with peace and tranquillity; a life which is perfect in every way. To this end, a question is often asked: What is a perfect Islamic way of life? Our First Imam, Imam Ali (AS), has answered this question beautifully some 1400 years ago. It is narrated that one day, while Imam Ali (AS) was coming out of the Mosque in Kufa, a person came running to him and holding the aba (outer garment worn by people in Arabia) of our Imam said, “Ya Ali, I have a question which has puzzled me for a long time. I need your help. Will you please help me?” Imam (AS) said, “Tell me, how can I

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If such a question would have been asked of us, we would possibly either have ignored it or would have asked the questioner to meet us somewhere where we could discuss it in detail. But here it was the Imam (AS) of the time whose actual mission was the propagation and protection of Islam. How could he ignore the question or delay the answer? Imam (AS) replied to him, “Of course my brother, I will explain to you in practical terms and in one simple sentence the entire philosophy of Islam”. Imam made him sit there on the steps of Masjid alKufa. He sat beside him and said, “Listen my brother, Islam and the Islamic way of life is, the obedience of the Creator and being of help, service and assistance to His creation”.

“My brother, if you understand this balance between the worship of Allah (SWT) and service to humanity, and if you lead your life accordingly, then that will be the perfect Islamic way of life”. In just one simple sentence, Imam Ali (AS) laid for us the foundation of a pure and perfect Islamic life. The point to remember here and ponder over is that

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Islam is the balance between the worship of Allah (SWT) on one hand and to be mindful of the welfare of His creation on the other. The more perfect this balance is the better and 1. Haqq al-Din – the duty to more fruitful the Islamic life will respect and maintain the purity of the Divine revelation, without be. which human reason is Unlike other religions, Islam unreliable. has never suggested to us to spend our lives in worship at a 2. Haqq al-Hayaat – the duty cost to the welfare of His to respect human life and the creation or to go all out in human person. serving humanity at the cost of 3. Haqq al-Nasl – The duty to His worship. There is a subtle respect the human family and balance between the worship group rights at every level of of Allah (SWT) and serving His human association. creation. This is the reason that almost every time, when 4. Haqq al-Maal – the duty to Allah (SWT) has mentioned respect private property and salah (prayer) in the Holy the universal human right to Quran, it is immediately individual ownership of the followed by zakat (poor rate). means of production. This is because salah is the worship of Allah (SWT) while 5. Haqq al–Hurriyya – the zakat is looking after the duty to respect group self welfare of determination through political H i s freedom, including the secondorder principles of creation. governmental responsiveness As far as ( s h u r a ) , r e p r e s e n t a t i v e the worship government (ijma), and an of Allah independent judiciary. (SWT) is concerned, 6. Haqq al-Karama – the duty v o l u m e s to respect human dignity, have been including freedom of religion w r i t t e n and gender equality. about it, directing and guiding 7. Haqq al-Ilm – the duty to us towards sirat al-mustaqeem respect knowledge, including (the straight path). freedom of thought, speech Regarding the welfare and and association, subject to the service to Allah (SWT)’s other six universal principles. creation, it is important to remember the seven Universal Principles of Islamic Thought, as mentioned by our scholars:

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These universal principles of Islamic law constitute a definition of justice, which in turn, is the Islamic definition of Human Rights. The knowledge that teaches us and helps us to understand this balance is termed ilm in Islam. The better and higher our ilm, the more perfect our Islamic life will be. That is the reason why our Holy Prophet (SAW) has said, “Acquiring knowledge is obligatory on every Muslim, male and female.”

Ilm teaches us not only the theoretical aspect of life but also guides us towards commitment to action, which in Islam, is know as jihad. In Islam, there are three kinds of jihad: 1. The struggle to overcome one’s unruly self. 2. The armed battle to defend the rights of one’s people and of people everywhere. 3. The intellectual jihad, which normally follows the first two. May Allah (SWT), with the wasila (intercession) of the ma’sumeen (AS), give us the tawfiq to follow the Straight Path and to attain a perfect Islamic way of life.

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dialogue Br Mohammad Al-Hilli

Mustafa and Ali, both second-year University students, were talking to ‘freshers’ at the Islamic Society’s stall during Freshers’ Day as part of the ISOC’s ‘Islam Awareness Campaign’ activities. The aim was to attract both Muslims and non-Muslims to the Society and encourage participation in its activities. At the end of the event, they met Majid, a fresher student whom they both knew from secondary school. After exchanging greetings Ali asked Majid why he did not visit the Islamic Society’s stall during the day. Majid, who looked slightly uncomfortable, answered hastily, “I’m sorry brother! I was too busy queuing to join the bank!” Knowing this was not the entire reason, Mustafa pressed him further, “But surely you had a few minutes to meet other Muslims and find out where the prayer room was?” “Ok….maybe it wasn’t only time,” exclaimed Majid, “I’ve had a few bad experiences at school.” “What kind of experiences?” asked Ali. “Well, some groups claiming to represent the Islamic Society constantly intimidated me and my friends. I was so annoyed that I decided not to join the Islamic Society at university. Besides, my dad advised me to stay away from distractions at Uni and to concentrate on my studies.” Realising the importance of the matter, Mustafa smiled gently and said, “My dear brother, you’ve raised two interesting issues here, I’d love to hear more from you on this.” “If you don’t mind,” answered Majid, who kept looking at the university’s doors and at his watch, “I’d rather not. I’ve got to prepare for the start of term next week.” “It won’t take long,” replied Ali. “Besides we have not seen you for a long time. Let us sit down.” Sitting in a corner of the student’s room, the three began their conversation: Mustafa: “You mentioned that you have been advised to stay away from Islamic activities at university, correct?” Majid: “Yes, especially Dawa. It gives you a bad reputation!” Ali: “Brother, did you know that being Muslims we are actually doing Dawa all the time? Doesn’t Allah (SWT) say in the Holy Quran, ‘And who is better than he who calls to His Lord while himself doing good, and says I am one of the Muslims’ (41:33).” Mustafa: “Ahsant, as Muslims we are ambassadors of Islam wherever we are. Our actions, behaviour and speech all affect people’s perception of Islam.”

Majid: “Hmm…yes that’s true. I guess I never thought of Dawa this way before. But what I’m talking about is approaching people and inviting them to Islam!” Ali: “Believe it or not this is only one way of doing Dawa. By having good manners for example, non-Muslims will be attracted to Islam without the need for us to say anything! That reminds me of Imam Sadiq (AS)’s famous hadith addressing his Shia, “Be for us silent inviters without using your tongues.” This is exactly what the Holy Prophet (SAW) and the Ahlul Bayt (AS) did. Their supreme akhlaq was clearly evident. They lived and invited others to Islam through their behaviour.”

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Majid: “Yes, right. That’s something I can definitely aim for. But it stops here I'm afraid!” Ali: “Unfortunately not. Inviting others to Islam is an obligation on all Muslims. It’s not an option!” Majid: “Where is your proof for such a statement?” Ali: “Many ayaat in the Holy Quran stress this. For example Allah (SWT) says: ‘Invite to the way of Lord with wisdom beautiful teachings, argue with them in which are best’ (16:125).

your and and ways

Then in Sura Al-Asr, He states that most human kind are at loss, except those who believe, do good, and enjoin on each other truth as well as patience.”

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M us t a fa: “ A lh amd u l i l la h . Besides, I think Dawa to Islam is a natural way to spread the precious gift from Allah (SWT) and share it with others. If you think about it, the spirit of Dawa comes from within. It sparks when we develop a feeling of dissatisfaction and sympathy towards people around us. If we believe Islam is the complete way of life and the true path, surely we must not hesitate to let others know about it.” Majid: “If Dawa was so important and obligatory, why is it not widespread in society? Why, for instance, are we not encouraged to take part in Dawa activities by our parents, and instead told that the objective of university life is getting our degrees and having fun?” Ali: “That, my dear brother, is an unfortunate disease in our community. We have sadly become people of the boxes!” Majid: “What do you mean?” Ali: “We Muslims have hidden ourselves inside a box called ‘Islam’, which we’ve locked, preventing anyone else from observing our beautiful way of life and communicating with us. It’s so comfy in our boxes that we’re too lazy, and at times scared to open the lid to let some sunlight in. It’s like a gorgeous flower that decays in a tightly sealed box, devoid of any air, nourishment, light, and communication with nature. The Muslim community has become sluggish and reluctant to communicate the message to those ‘outside’.” Majid: “I like your analogy, but doesn’t it say somewhere in the Holy Quran that there is no compulsion in religion?” Mustafa: “Indeed. We invite people to the truth, not force

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them. Methods of intimidation and deception in Dawa are totally rejected. This brings us nicely to the other point you mentioned.” Majid: “Finally! This is a major reason why I want to stay away. Muslims at school used to intimidate my non-Muslim friends into joining the ISOC. The speaker at one of their events scared many of them by using an aggressive tone, and he used to make fun of their religions. I lost many of my friends because of them!” Mustafa: “This is quite unfortunate. Some Muslims sadly have yet to understand the correct ways to invite others to Islam. They use aggressive terminology when simpler terms can be more effective.” Ali: “I’ve also seen people assuming they know what nonMuslims believe in. This is dangerous, since not all nonMuslims necessarily agree with the beliefs of their parents, but might still follow that religion as they were born into it. Imam Ali (AS) strongly advises us not to mock or laugh at other people’s religions, since that will distance them from Islam as well as make them do the same to our religion in retaliation.” Majid: “It’s great to hear this! I used to think that one of the methods of Dawa is to put other religions down; to make them feel weak because we have the ultimate way of life!” Ali: “We will never attract others to Islam by giving them the impression that we’re superior over them. One of the important characteristics of a da’yah (one who performs Dawa) is to be humble and patient; two characteristics that our beloved Ahlul Bayt (AS) were supreme examples of.

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Majid: “Thank you for opening my mind to this. I have certainly benefited.” Ali: “Do not thank us, thank Allah (SWT). He Guides whom He wishes.” Majid: “Aha! So there’s no point in doing Dawa then!” Mustafa: “This is another topic that we can talk about, but I think we’ve kept you enough already. Let us all go to my room for dinner, we can continue talking there.” Majid: “Now this is a Dawa I cannot refuse!”

DID YOU KNOW? There are three types of sutun (pillers) in Masjidun Nabi: 1. Half coloured and half white - these are the pillars in Riyadhul Jannah (the piece of Jannah) - the area between the minbar and the grave of the Holy Prophet (SAW). 2. A golden edge on the bottom half - these used to be palm trunks and were also part of the original masjid, but not in riyadhul Jannah. 3. All coloured - these were added after the wafat of the Holy Prophet (SAW).

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historical Br Zahir Davdani

That the solution to any problem lies in an understanding of its root causes is well known, yet very few people are aware of the happenings in P a l e s t i n e between the end of the First World War and the creation of Israel. In the events of that space of time can be found the seeds of future events and a revelation of the subtlety of British treachery – now inherited by the US. It is thus the purpose of this article to chart the course of events between 1917 and 1948, in order to reveal the identities, methodologies and plans of the enemies of Palestine – as exposed by the pattern of their actions over the years. By the same process, an analysis of the unfolding of events, with regards to the Palestinian issue, will demonstrate with crystal clarity which methods of dealing with the issue have failed time and again, which methods are ploys of the enemy and which methods are beacons of light in a dark night – penetrating directly into the heart of the Zionist occupier. World War One provided a good opportunity for Britain to realize some of its imperialist dreams with regards to Palestine. Along with France, it split the region into two, and took the coast extending from the Egyptian borders to Haifa and Acre, along with the whole of Iraq and Jordan. According to the Sykes-Pico agreement in 1916, the rest of Palestine was made a free region

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under international supervision. However, in 1917, Britain rushed to amend the agreement, and took the whole of Palestine under its protection. The infamous Balfour Declaration of 1917 was for the most part due to the Zionist’s influence within the British government. In fact, British interests sat very well with the Zionist desire to establish a Jewish homeland in Palestine. One of the reactions in Palestine was The Palestinian Conferences which got started in 1919. They produced the Charter of 1919, which absolutely rejected the Balfour Declaration, the Jewish immigration and the British mandate. Over three years the members of these conferences tried to extract a recognition of their rights from Britain. However, British policy, known for its slyness, haggled and procrastinated – ostensibly giving the impression of taking the Palestinian concerns seriously, but in fact merely buying the Zionist institutions time to take roots. Moreover, the conferences were flawed from the outset – due to the placing of some dignitaries and land owners pre-disposed towards Britain, among its members. Thus, while a desire was beginning to emerge amongst the society, to adopt revolutionary means, prominent figures in the national movement favoured peaceful methods. Between 1923 and 1928 a relatively quiet period ensued in Palestine, due to the final settlement of the question of mandate in the League of Nations, and the arising of strong differences between the families of Al-Husseini and AlNashashibi. In 1929, however, the Al-Buraq revolution erupted. At the centre of the uprising was the dispute about a place called Al-Buraq which is

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contiguous to the Holy Sanctuary in Quds. The Muslims believe it to be the door through which the Prophet Muhammed (SAW) entered Al-Aqsa mosque during his miraculous nocturnal trip. The Jews, on the Glory to (Allah) Who other hand, claimed did take His Servant for that the wall was the a Journey by night last remnant of their from the Sacred Mosque to ancient temple. the Farthest Mosque, whose precincts We did bless, - in

The two sides held order that We might show him some of Our Signs: marches in the city, for He is the One Who with riots and acts of heareth and seeth (all violence claiming things). [Qur'ân 17:1] more than 200 lives. This revolution so shook the Islamic and Arab sentiments of the masses in the Arab lands, that

not only did Syria, Iraq and Jordan witness rallies of protest in sympathy with the Palestinians, but some people even got themselves ready to head for Palestine and join the revolution. Britain didn’t stand idly by, it sent John Philby to Palestine. He met with leaders of the revolutionary movement, including Hajj Amin alHusseini, Izzat Daruzah and Amin al-Tamimi, and toyed with them – making a big show of the British Labour government’s concern for the Palestinian issue. In the end, despite the announcement of a White Book in 1930 which acknowledged that Muslims were the owners of the disputed territory, Britain had still achieved a result – it had diffused a potentially very dangerous movement. And this was in the Zionists’ longer term interests. In fact, the Al-Buraq revolution revealed the potency of religious sentiments as a motivation for uprising.

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As one researcher said, “The event of al-Buraq in 1929 stirred the patriotic, Islamic and nascent Arab feelings inside the Egyptian people…The Egyptian concern about this cause started from the Islamic doorway.” Had the revolution continued with firm, uncompromising steps and a more determined and committed leadership, it would have definitely yielded decisive results. On December 1st 1931, the anniversary of AlIsra’ Wal-Mi’raj, (the nocturnal, miraculous trip of the Holy Prophet (SAW)), a general Islamic Conference was inaugurated in Quds as a consequence of the Al-Buraq revolution, to discuss the Palestinian problem. One of the distinguishing features of this conference was that it was attended by the most illustrious religious and political figures in the Muslim world. These included Diya’uddin al-Tabataba’i from Iran, the Pakistani poet Muhammad Iqbal, Mawlana Shawkat Ali – the leader of the Indian Muslims, Ayatullah Muhammad Hussein alKashif al-Ghita from Iraq, Abbas Ishaqi - the leader of the Muslims of Oural in the Soviet Union – who had to evade the Stalinist authorities to attend, the grand Mufti of Bosnia Herzegovina, and many others. As a result of the conference, an executive committee consisting of 25 members and a permanent bureau chaired by Hajj Amin alHusseini, were set up. Diya’uddin al-Tabataba’i was elected secretary general, while Sheikh Kashif al-Ghita, who delivered a historic speech during the opening session and then led the participants in prayer in the al-Aqsa mosque, was a member of the executive committee. The conference recommended dispatching delegations to Muslim countries to raise funds for the construction of a University of al-Aqsa Mosque, and to salvage the Palestinian lands. Hajj Amin al-Husseini headed a delegation to Iraq, India, Afghanistan and Iran. His efforts, however, amounted to nothing, because the countries he visited were under British colonization and Britain discouraged the well-off Muslims from donating. In the words of Hajj alHusseini himself, “An Islamic university in Quds that would become a gathering place for the youth, which would help refine and free them,

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Continued from page 21 Prophet Muhammed (SAW) was once returning to Madina from a journey. On the way, he met a trader on his way to sell a horse in the market of Madina.

wouldn’t please the British mandate. The mandate policy was aimed at keeping the people ignorant instead of encouraging education…On the other hand, the plan of salvaging the lands would certainly spoil the plans of buying Arab lands.”

The Holy Prophet (SAW) approached him and after greeting him, expressed a desire to buy the horse. A price was agreed and the Holy Prophet (SAW) would buy the horse in Madina.

Other resolutions of the conference were expressed in urgent measures to salvage what could be salvaged. These included boycotting Zionist goods, halting their immigration and the establishing of a company taking on the task of restoring the Palestinian lands.

When they reached the city, the trader offered a higher price for the horse and he denied any deal with the Holy Prophet (SAW). He asked the Holy Prophet (SAW) to bring a witness if he was truthful.

Regrettably, a number of factors prevented the conference having the decisive and farreaching consequences that its resolutions suggested. These included the firm control of British colonization of the political affairs, the expanding of the Zionist movement’s activities, the chronic split in the Palestinian leadership, and the conspiracies, which were not heeded, hatched by Britain with the help of its agents among the Arab rulers at the time.

By this time a large crowd had gathered around and the Holy Prophet (SAW) asked each one individually if they would bear witness that he had struck a deal with the trader to buy the horse. All those standing around refused saying, "Ya Rasoolullah, we were not there and did not see or hear the deal. How can we lie?"

Nevertheless, the conference demonstrated the importance of the ulema (religious scholars), who through their leadership made it more popular because of the sway they held among the masses and the respect they commanded amongst them.

Seeing the commotion, a companion of the Holy Prophet (SAW), Kahuzayma bin Thabit al-Ansari, came to the scene. He asked the reason for the commotion and the Holy Prophet (SAW) explained the issue.

In addition, the conference brought to the fore the significance of mobilising the entire Muslim Ummah, not just the Arabs, to carry out this historic jihad. Quoting Hajj Amin al-Husseini,

Immediately Khuzayma said, "I bear witness that the deal has been struck, Ya Rasoolullah!" The others protested, "Ya Rasoolullah, but he was not even there! How can he be a witness?" The Holy prophet (SAW) asked them to ask Khuzayma. Khuzayma replied, "Ya Rasoolullah, you asked for being a witness to one horse? I have sold my soul to you! I believed in Allah (SWT), the Holy Quran, your Prophethood and Qiyamah, all on your word. How can I not believe this? I would deny what my eyes saw if you said to the contrary!"

“Our battle is not an ordinary one against the authorities of mandate. It is a hard battle against world powers and we are fighting a war of annihilation, historically unprecedented.”

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hadith

‫ﻣﺼﺒﺎح اﻟﺸﺮﻳﻌﺔ‬ Abu 'Abdillah al-Imam Ja'far ibn Muhammad asSadiq (AS)

Prophet Isa (AS) said to the disciples, “Beware of looking at forbidden things, for that is the seed of desire and leads to deviant behaviour.”

1. Ubudiyya (Bondage) The roots of conduct have four aspects: conduct with Allah (SWT), conduct with the self, conduct with creation (i.e. people), and conduct with this world. Each of these aspects is based upon seven principles, just as there are seven principles of conduct with Allah (SWT): giving Him His due, keeping His limits, being thankful for His gift, being content with His decree, being patient with His trials, glorifying His sanctity, and yearning for Him.

Prophet Yahya (AS) said, “I would prefer death to a glance which is unnecessary.”

The seven principles of conduct with the self are fear, striving, enduring harm, spiritual discipline, seeking truthfulness and sincerity, withdrawing the self from what it loves, and binding it in poverty. The seven principles of conduct with creation are forbearance, forgiveness, humility, generosity, compassion, good counsel, justice and fairness. The seven principles of conduct with this world are being content with what is at hand, preferring what is available to what is not, abandoning the quest for the elusive, hating overabundance, choosing zuhd (abstinence), knowing the evils of this world and abandoning any desire for it, and negating its dominance. When all these qualities are found in one person, he is then one of Allah (SWT)'s elite, one of His close bondsman and awliya (friends). 2. On lowering the gaze There is nothing more gainful than lowering one's gaze, for the sight is not lowered from things which Allah (SWT) has forbidden unless the witnessing of majesty and glory has already come to the heart. The Commander of the Faithful (AS) was asked what could help in lowering one's gaze. He said, “Submission to the power of Him Who is aware of your secret. The eye is the spy of the hearts and the messenger of the intellect; therefore lower your gaze from whatever is not appropriate to your faith, from whatever your heart dislikes and from whatever your intellect finds repugnant.” The Holy Prophet (SAW) said, “Lower your eyes and you will see wonders.” Allah (SWT) says in the Holy Quran, ‘Say to the believing men that they cast down their looks and guard their private parts’ (24:30).

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Whenever the eye looks at something forbidden, a knot of desire is tied in the person's heart, and that knot will only be untied by one of two conditions: either by weeping out of grief and regret in true repentance, or by taking possession of what one desires and looks at. If a person takes possession unjustly, without repentance, then that will take him to the Fire. As for the one who repents of it with grief and regret, his abode is the Garden and his destiny is Allah (SWT)'s favour. 3. On walking If you are intelligent, then you should be of firm resolution and sincere intention before you set out for any place, for surely the self's nature is to overstep the bounds and encroach on the forbidden. You should reflect when you walk, and take note of the wonders of Allah (SWT)'s work wherever you go. Do not be mocking, or strut when you walk; Allah (SWT) has said, ‘Do not go about in the land exulting overmuch’ (31:18). Lower your gaze from whatever is inappropriate to faith, and remember Allah (SWT) frequently. There is a tradition which says that those places where, and in connection with which, Allah (SWT) is mentioned will testify to that before Allah (SWT) on the Day of Judgement and will ask forgiveness for those people so that Allah (SWT) will let them enter the Garden. Do not speak excessively with people along the way, for that is bad manners. Most of the roads are the traps and markets of Satan, so do not feel safe from his tricks. Make your coming and your going in obedience to Allah (SWT), striving for His pleasure, for all your movements will be recorded in your book. As Allah (SWT) has said, ‘On the day when their tongues and their hands and their feet shall bear witness against them regarding what they did’ (24:24) and ‘We have made every man's actions to cling to his neck’ (17:13).

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