“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) Issue 3 : Volume 3. January / February 1998
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IUS News
Editorial
salaamu-Alaikum Brothers and Sisters,
Inshallah this issue of the IUS newsletter reaches you in good health and Iman. We hope you have returned refreshed and ready for the next academic term IUS News ¶
Alhamdolillah, the IUS has now attained registered charity status, this has been one of the major milestones in the IUS history and Inshallah shows that the IUS is a fully established organisation and is committed to further progress and services to its members.
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The IUS was in attendance at the Imamia Medics International 2nd Annual conference in Guilford. The IUS had a stall there publicising the IUS and many members in the field of medicine and related sciences were present.
With the IUS g a i n i n g charitable status it was thought appropriate to take stock of what the IUS offers in terms of services to its members: Story so far:
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You should have found enclosed a list of academic advisors with this newsletter Separate lists for brothers and sisters have been generated and the contact referred to will Inshallah be able to answer any queries relating to the degree subject and the industry /field in general of that particular subject. If you would like to be added as a contact for a specific subject / job or a certain section of a field then please contact the committee.
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IUS is looking for extra sponsors for iftar this Ramadhan, as you can see from the What’s On Guide on the back page, the regular Wednesday programme will continue with iftar provided beforehand, and we are looking for extra sponsors for an extra iftar per week.
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The plans for ‘98 are full of various projects which all need help with finance eg the Summer Trip and the 2nd IUS National Conference, any donation would be welcome.
Contents in this issue of IUSN: IUS News / Editorial
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Friends (continued)
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Editorial / Academic guide to Speech Therapy
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Principles of an Islamic Judiciary
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Martial Arts
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Adalat
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Ramadhan
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IUS General Meetings / Pearls of Wisdom
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Ramadhan (continued)
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Summer Trip
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Friends
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What’s On Guide & Dates to Remember
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Bi- monthly newsletter, which has gone from 4 pages to now 12 pages w h i l s t maintaining quality. W e e k l y gatherings during term time (used to be bi- weekly) lectures given by wide range of speakers plus the introduction of study circles. Full library and book stall, we have sold many books at 1/5th of their high st. value (Continued on Page 2)
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Academic
IUS Newsletter (Continued from Page 1)
Audio tapes of these meetings. Social & Academic Networking, including general career advice and contacts, and now the advisory list which is available Trips and excursions, from the Eid trip to Lille previously, to the Syria Trip this Xmas, to this Summer Trip as advertised Inshallah.
The Role of Speech and Language Therapists. Since I started my university course, I have been plagued by questions regarding the role of a Speech and Language therapist. The most common misconception is that we make funny noises at therapy sessions, treat famous singers and actors and consequently earn ‘big bucks’! None of these assumptions hold any weight. (Unfortunately in the last case!) In this article I have attempted to give an overall view of the nature of work carried out by a Speech and Language therapist.
Seminars and conferences, the IUS National day was a milestone in itself - plus Speech and Language therapists attending and assisting encounter a number of problems, which may range from a damaged in other major events. cleft palate, the loss of a larynx I would just like to (through cancerous growth), brain point out the non- damage after a stroke, to finding a visible work in terms of practical solution to overcome lobbying various people emotional and psychological in our community, disorders when communicating. fundraising and also in terms of management, Because of the range of problems p l a n n i n g , treated by a Speech therapist, administration and patients come from all walks of life, structural organisation. such as the elderly, pre-school children and adults who have Alhamdolillah, a lot has difficulties in articulating sounds or been done, but even have had accidents which require speech therapy as part of their more remains. rehabilitation programme. Editorial Team Speech and Language therapists are trained to assess and evaluate the Any comments, queries, problems of their patients which corrections etc, please often require good interpersonal feel free to contact the skills, a high degree of perception committee on any and an ability to understand the disorder without being easily subject. frustrated. Special compilations of all
published to date can be ordered newsletters
Assessment must take place through talking and observing the behaviour of the patient, as well as communicating with members of their family and the people that may often come into contact with the patient such as teachers, social workers and possibly if severe, an educational or clinical psychologist. Treatment is not dispensed from a book in speech therapy, but requires planned individual sessions of therapy, in which progress may be slow and not show any signs of improvement for months. A good Speech and Language therapist must therefore be well motivated, optimistic, and persevere in his/her method of rehabilitation. Case notes have to be recorded meticulously and be organised in a logical way so that other professionals such as physiotherapists, occupational therapists, doctors and paediatricians may be able to assess the case and compile notes from the therapist’s own conclusions. Updates in a patient’s progress are essential to show the steps taken towards autonomous communication by a patient as effectively as possible. Thus, speech therapy is a demanding career that involves both theoretical and practical knowledge combined with excellent interpersonal skills to aid better, clearer communication amongst individuals, and on a greater scale, in society. Sr Uzma Mohamedali
Martial Arts
IUS Newsletter
The Martial Arts Last issue we talked about the martial art of Kali. Kali is very similar to Pentjak Silat, the martial art of Indonesia. It differs from Pentjak Silat in that Kali is based entirely on the use of weapons. The development of Pentjak Silat was influenced by Hinduism and Buddhism, but like Kali, it also has a some Islamic influence. In fact, it is probably the most well known martial art in which the grandmasters are Muslims. Here is an insight to the philosophy of Pentjak Silat. We will look at the techniques and weapons of this art in the next issue. PENTJAK SILAT Pentjak Silat probably originated on the island of Sumatra (Indonesia’s easternmost island) over one thousand years ago. There are many different legends accounting for its origin. Many historians believe that the martial art was founded by Mahayana Buddhist monks during the Srivijaya Empire (7-13th centuries a.d.). One popular legend attributes Pentjak Silat to a peasant woman in West Sumatra. One day, as she went to fetch water from a well, she came across a fight between a wounded bird and a snake. Since the bird was unable to fly, it had to avoid the snakes attacks. After some time the snake tired and the bird, taking advantage of its foe’s weakness, defeated it. The woman rushed home, where her husband was furious that she was so late. He began to beat her, but she, remembering the movements of the bird, was able to fend off his attacks. She eventually defeated her husband, but later taught him the movements she had learned earlier in the day. Although this story is only a legend, it does provide some insight into Pentjak Silat. For one, before the rise of Islam, women played an important role in this martial art. In fact, some great masters were women. The story also hints to the contribution made by the Minangkabau, a matriarchal people in West Sumatra, to the development of Pentjak Silat. PHILOSOPHY The origins of Pentjak Silat’s spiritual tradition date back before the introduction of Hinduism and Buddhism to Indonesia in the fourth century a.d. People then practised animistic dances imitating movements of animals. Some of the dancers attained a trance- like state that is similar to the
one reached in Pentjak Silat. There was also a popular form of gymnastic exercise called senam, that was practised to the accompaniment of music. The synthesis of Hinduism and Buddhism that occurred in Indonesia lies behind Pentjak Silat’s unique spiritual and philosophical roots. From these two religions the concept of tenaga dalam, or the individual’s inner force developed. Hindu yoga practices and Buddhist meditation exercises that were used helped to awaken a person’s tenaga dalam, enabling an individual to harness the power of dharma, the Hindu concept of the divine structure of the universe. Pentjak Silat combines the meditative exercises used to awaken the tenaga dalam with the fighting techniques developed by some of the dharma’s most virtuous animals, the tiger, eagle, snake and monkey. By properly employing this unique combination, the Pentjak Silat practitioner becomes not only possessed of the spirit of the animal; he can become the animal itself in a practice known as ilmu. By the late fifteenth century a.d. Islam was introduced into Indonesia’s coastal areas. Soon after, the Majapahit Empire of Java was near collapse and Islam began to spread throughout the islands. While the new Muslims of Indonesia nominally abandoned their traditional animist, Hindu and Buddhist practices, many aspects of these powerful spiritual forces influenced local Islamic thought and practice. The mystical Muslim sect of Sufism became the dominating force in Indonesia. Sufism belief did not emphasise submission to Allah, a basic tenet of Muslim thought. Instead it viewed the universe as being the creation of an omnipotent “force”, not unlike dharma. Spiritual enlightenment, a central element of Sufism, took on much the same form it had in Buddhism. Pentjak Silat which successfully fused Sufism with Hindu and Buddhist practices, thrived in Islamic Indonesia and became a source of national and spiritual pride. This fighting art was instrumental in creating the philosophical and national framework for resistance to the Dutch throughout the islands. While many now want to establish Pentjak Silat as a competitive sport it has not lost its spiritual and philosophical power. Br. Mohammad Ali Kadiwal
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IUS Newsletter
Ramadhan
The Sawm The swam is one of the Furu al Din (duties to be performed according to Islamic Shariah) of the holy Religion of Islam It is wajib upon every mukallaf to have swm in the month of Ramadhan.
Jabir said: “O Prophet of Allah, what a good news is it!” The Holy Prophet (SA) stated: “O Jabir, how demanding and exacting are the conditions for the sawm!”
In order to obey the command of Allah, from the time of Salat al-Fajr to the time of Salat alMaghrib one must refrain from muftirat (certain acts which break or invalidate the sawm) which make the swam batil.
Al Imam al-Sadiq (AS) has stated: “The swam serves as a strong shield against the fire of Hell.”
In Islam, much importance has been attached to sawm. Islam maintains a great deal of value for this holy act. The reward and recompense of swam is so vital in Islam that the Almighty Allah without His prior specifying the thawab and the recompense of swam, ascribes its reward to Himself The Holy Prophet (SA) said that Allah stated: “The swam is for Me and I will give reward for it” With its specific characteristics, the swam plays an exceptionally effective role in the liberation of man from the servitude of ambitions, carnal desires, voluptunousess as well as in the purification of the soul from the involvement in sinful acts. The Holy Prophet(SA) told Jabir ibn Abdillah alAnsari: “O Jabir, this month of Ramadhan and the one who has swam during the day and stays awake at night to commune with Allah, abstains from eating haram food and guards against evils and using abusive language, gets out of sins as he leaves the month of Ramadhan behind.”
Ramadhan - The Month of Allah In Islamic ahadith many praiseworthy and interesting names such as “the auspicious month” and “the best period for the recital of Quran” have been mentioned for the month of Ramadhan. But the name “the month of Allah” is the most outstanding name and the most beautiful title which has been used for the month of Ramadhan. In spite of the fact that every month is “Allah’s month”, this month is specifically called the “the month of Allah” die to its great importance. Thus this name has in itself endowed this month with a special superiority and a specific spirituality. In this month, the greatest Divine Book (the Holy Quran) has been revealed. With the advent of the Holy Month of Ramadhan, Allah bestows His servants with His blessings. A special enlightenment and serenity generate in the spirit of man. For the worshipping of Allah, the purification of the soul, and moral reformation, a special preparedness becomes manifest in those who have sawm.
Ramadhan
IUS Newsletter
The Swam Leads to Taqwa On the last Friday of the month of Shaban, the Holy Prophet (SA) stated the following concerning the magnificence and value of “the month of Allah”: “O people, the month of Allah, along with its blessings and salvation, has revealed itself to you. It is a month which is regarded as the best of all months by Allah. Its days, nights, and hours are the best of all. It is a month in which you are invited to be the guest of Allah and are entitled to His favour and generosity.” “In this month, your breathing will have the thawab of tasbih saying Subhanallah (Glory be to Allah) and dhikr, and your sleeping will have the thawab of the worship of Allah.” “If you resort to Allah in this month and worship Him, Allah will grant your prayers. Therefore, with all your truthfulness and sincerity and with a pure heart pray to Allah to grant you His Divine dispensations for having sawm and reciting Holy Quran, for one who remains deprived of the forgiveness and blessings of Allah in this bountiful and blessed month is indeed unfortunate.”
The Almighty Allah states in the Holy Quran: “O you who believe! the sawm is prescribed for you , as it was prescribed for those before you, so that you may have taqwa (2:183) Islam enjoins its followers to have swam for a complete month (during the month of Ramadhan). By having sawm for one month, Muslims prepare themselves for the state of taqwa in its entirety, because when a man refrains from satisfying his natural physical desires, he can very well abstain from satisfying his carnal desires. In order to attain such a degree of perfection, Islam surely does not consider only abstaining from eating and drinking to be sufficient for the sawm, rather it orders a person who has sawm to abstain from whatever causes indulgence in evils and the commitment of sins or leads him to satanic temptations and indulgence in his unruly carnal desires.
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IUS Newsletter
Readers Article
A true friend will not let differences in opinion come between them. This is especially true for Living as we do in the community and the women as we tend to let our emotions rule our western world, we find that we cannot help but f r i e n d s h i p s . make friends, not only at school, college, university, and at work but also within the For example, if two women friends are debating a controversial topic and their views are completely community and family. opposite to each others, a heated discussion may Friends are of different types. We have best ensue leading to the two friends not talking to friends, good friends and acquaintances. What each other until they have calmed down. draws us to these people is love. Sometimes this maybe several hours, other times it may be several days. However if two men were Love is a natural human feeling and it is for this put in the same position, after the argument they reason that every man is attracted to other will sit and talk to each other immediately members of his kind. This instinctive need must afterwards as if nothing had occurred. They do be fulfilled and everyone should establish not let feelings of anger and annoyance generated brotherly relations with other individuals or in the discussion get in the way of their groups so they can benefit socially from these friendship, while women have more of a tendency i n t e r a c t i o n s . for doing that. Friendship in Islam
We all partake in such situations throughout our lives but is it worth ruining a friendship just because your opinions differ? A true friend will try and rise above this – it is difficult but then the b e s t friendships are those which have been tested with The pain and suffering which result from losing a problems and difficulties, otherwise how do you beloved one are the most acute emotions felt by know that your friend will stick by you no matter h a t ? man; friends need other friends for refuge, w comfort and support or we would become torn in the hands of insecurity and loneliness, thus The most valuable friendships are those which are becoming victims of our own emotions. One not built on personal interests but are built with scholar was quoted as s a y i n g , the feelings brotherhood and are therefore able to satisfy the human soul which needs love and “The secret to happiness is to maintain brotherly comfort. relations with our world, instead of creating chaos. Those who cannot love their own kind A person who is a faithful friend should not allow cannot live an anxiety-free and secure life.” any factors to shake his feelings towards that friend; in fact he should endeavour to remove the The ties which best bond a society together are troubles and pain which afflict his friend’s heart, those which are built on true feelings and real and give him hope and comfort. Those who ask love. Harmony, which exists between two souls, for the love of others should have the ability to is what makes them a unit in the worlds of give them the same type of love and comfort friendship and unity, and it is from this that which they themselves expect from their friend. According to another scholar he says eternal happiness stems. Love is the foundation of security and comfort. It is the most enjoyable spiritual need which develops with time. The more time that is spent in nurturing that love, the closer two friends b e c o m e .
But in order for such happiness to exist, we must set aside our differences and compromise with others on the issues upon which our opinions differ.
“Our lives are like a mountainous area, whenever one makes a sound he hears the echo coming back at him; those whose hearts are full of love for others will experience the same from them.
Readers Article
It is true that it is our material life that is built on exchange. We do not wish to say that our spiritual life is built on the same basis, but how is it possible to expect faithfulness from others without being faithful to them? And how can one ask for love from others without loving them f i r s t ? ” Having friendships with others can be very harmful if it is not built on love and honesty from both sides. If hypocrisy overtakes the lives and hearts of men; if flattery replaces honesty and friendship, harmony and sympathy will be weakened and the spirit of co-operation will be removed from the society. Undoubtedly, many of us have met others in society in whose hearts there is no real love or emotion. They conceal their real selves behind superficial feelings. But frequently we are able to reach beyond that façade to reveal their real personalities and consequently results in the destruction of our relationship with them. These a r e t h e p e o p l e that you cannot go to if you have problems. They are there when everything is fine but when you need real help they desert you showing their true colours. A friend is such that when troubles arise they are their with you, helping and supporting you, letting you know they care even if they can do no more than listen. This is true friendship – friends who laugh and cry with you, friends who pray for you from the bottom of their hearts in you hour of need; friends who provide a shoulder to cry on and friends who rejoice with you even if they have problems themselves.
Imam Ali (A.S.) has said the following about good friends: “The best of your brothers are the ones who look after you, and the best of them are the ones who meet your needs.”
IUS Newsletter
“Your friend is one who restrains you, and your enemy is the one who urges you on.” The worst of friends is the one to whom you are a b u r d e n . ” “The best of friends is he one whose love for you increases when you are not in need of him, and does not decrease when you are in need of him.” “A sincere friend is not a true friend until he has taken care of his brother in three situations: in times of misfortune, in his absence and at the time of his death.” “A sincere friend is a kindred spirit, and a brother i s a k i n d r e d b o d y . ” Indeed one of the pre- requisites of happiness and an effective method of spiritual development is real friendship with righteous people. This is because personal thoughts develop in such relationships, where the spirit rises to levels of piety and excellence. Therefore it is essential to carefully choose your friends because they influence your thoughts and opinions through your interactions with them. How many times have changed our views on listening to our friends? Haven’t we all picked up small habits and gestures just by watching our friends? Haven’t we sometimes unconsciously or consciously said something in the particular way that your friends say it? It is for this reason that we need to carefully choose our friends. The more righteous people that we make our friends with the better will be out habits picked up from t h e m . This is because man has been created in such a way that he is susceptible to the characteristics of others through his interactions with them. Sr Fatima Panju TO BE CONCLUDED IN NEXT ISSUE
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Islamic Justice
IUS Newsletter
Allah, The Just, says: “But no, by you Lord! They will not believe until they make you a judge in what they dispute among themselves, then they will find in themselves no uneasiness touching your verdict and shall submit in full submission.” Holy Quran (6:153) Naturally, human societies witness problems and differences among the people. Some may assault others, someone may beat another, someone may steal another’s money commit murder, or otherwise endanger the life of a member of society. A difference may arise between them over the ownership of a piece of land, a debt, or any other source of contention. Islam aims to establish justice, security and stability in society. To do this, it sets certain laws and rules in effect to punish transgressors and deter them from resorting to violence. These laws oblige the Muslims to take their cases before the judiciary to be examined and judged. Islam makes acceptance of the verdict passed by the Islamic court a requirement of faith as is shown by the above Quranic verse. By establishing the judiciary in Islamic society, security, stability and justice can be preserved. Crime and evil is also controlled. For the criminal and transgressor, being in fear of punishment, will tend to urge them to refrain from these acts against society. Were it not for the judiciary and punishment, human societies would be plagues by chaos. “And that when you judge between people you judge with justice.” Holy Quran (4:58)
Principles of the Judicial System: “... and when you speak, then be just though it be (against) a relative,...” Holy Quran (6:153) 1
The judge should be a jurisprudence faqih and sufficiently wise with respect to Islamic laws so that he can pass judgement in light of this knowledge.
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The judge should be a pious man who judges justly and rightly
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No judgement can be given without evidence, testimony of witnesses, and/or the admission of the accused.
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Every accused man is innocent until he is proven guilty. If guilty, he is punished and / or ordered to restore the injured party’s rights.
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The judgement handed down by the Islamic court should be in accordance with the laws and rules of Islam alone.
Academic
IUS Newsletter
Adalat Adalat (Justice) is a concept which plays a pivotal role in Islamic theology, for Islam the religion of submission revolves around adalat. Adalat means a number of things, several key words can be attributed to the concept of adalat. If for example one consults the English Dictionary, Justice is defined as “Just conduct, fairness; exercise of authority in maintenance of right, treat fairly”. All these words reflect the concept of equity, fair treatment which is part and parcel of the Islamic school of thought, Justice is a teaching which reflects every aspect of Islamic teachings. The Qur’an which is a constitution for mankind makes constant references to social ills, and Allah (swt) sets out means of eradicating these problems, He in his infinite wisdom sets out rules, regulations, prohibitions for his subjects but the key component throughout is that every human being is treated on equal par, s/he is treated fairly and justly. Justice represents the rights of all people whatever their race, colour religion, it transcends all boundaries and as such is not limited to a particular place or time. This is why the Qur’an seeks to address issues effecting every aspect of human life, it prescribes rules on conduct with neighbours, duties to parents, on jihad, economic policy. An analysis of the Qur’an will quickly lead one to see how Allah has sought to recognise the rights of all people, (whatever their position in society) Allah (swt) addresses the poor, the hungry, the oppressed, the down trodden, the misfortunate and every rule Allah (swt) sets out one aim, to provide a remedy which is the just solution and will benefit all people. The just solution is that solution which common sense dictates and humanity yearns for. Justice is a concept which is receptive to the rational mind, as the philosopher Burke once commented “It is not what a lawyer tells me I may do; but what humanity reason and justice tells me I ought to do”. It is these three components ‘humanity, reason and justice’ which appealed to two of the earliest converts and greatest Sahaba Bilal (ra)
and Ammar bin Yasir (ra). Both these men were slaves subjugated by their evil masters, they were living lives of oppression and yet out of their lives of despair came the voice of Mohammed (saws) calling people to morality...calling people to equality / justice for all. It is justice which brings the dormant man out of the tunnel of darkness, for it tells man that his position however low it may be has not been destined for him by his creator. Justice is in fact an innate part of human nature, the desire to side with the right, with the truth and to speak out against injustice. If we delve in to history we will see how documents such as the Magna Carta, the US Bill of Rights, the UN Convention on Human Rights were all based around the concept of justice for all people. Similarly the US Civil Rights Movement in the 1960’s and the recent Truth Commission in South Africa are examples of bodies established to provide justice for the victims of tyranny. It is therefore truly sad to see that historically Islam the religion of Justice had representing it an Khilafah System which ruled with through a reign of fear, tyranny and oppression. Faced with such an atrocious history the majority of Muslims have developed the concept of Qadr. Qadr means pre-destination persons who believe in the concept of qadr argue that all things good or bad come from Allah (swt). Qadr therefore leaves man in a morbid state he has to take a Cest la vie attitude for his position in life has been determined for him by Allah (swt) so for example a poor man cannot improve his situation, everything he goes through starvation, oppression etc has been destined for him by Allah (swt). Every action is pre-destined, so if a person steals, murders, takes drugs etc it was in his qadr, Allah (swt) willed that he participate in such acts. This while Allah (swt) states “Allah does not will injustice to his servants (40:31)”. Compare this to the concept of Qadr, where we read in Sahih Muslim, Hadith# 6436 that “a child is destined for hell whilst still in his fathers’ loins”. By Br. Sayyid Hasan Bokhari TO BE CONCLUDED IN THE NEXT ISSUE
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News/Pearls
IUS Newsletter
ISLAMIC UNITY SOCIETY MEETINGS IUS General Meetings are held on Wednesday’s at Dar-al-Hikma, 45 Chalton Street, London. The nearest underground stations are Euston & Euston Square. The meetings will alternate between a study circle and a lecture by an invited guest. Below you will find the plan of dates and speakers in January and February of the second academic term. Ramadhan programme starts at Maghrib time, with iftar afterwards followed by the lecture After Ramadhan the programme starts at 5pm. 1. 2. 3. 4. 5. 6. 7. 8. 9 10.
7th January 14th January 21st January 28th January 4th February 11th February 18th February 25th February 4th March 11th March
Iftar & Lecture Iftar & Lecture Iftar & Lecture Iftar & Lecture Study Circle Lecture Study Circle Lecture Study Circle Lecture
- Br. Mohammad al-Hilli - Br. Mustapha Mawjee - Sayyid Makkhi - Sayyid Ameli - Sayyid Fadhel Meelani - Sr. Ummul Banin - Sayyid Fadhel Meelani - Br. Mohsen al Rashed - Sayyid Fadhel Meelani - Br Hassan Bokhari & Br Farhan Zaidi
Pearls of Wisdom His Holiness Imam Reza (a.s) says: He who calculates his deeds will profit and the one who disregards them will sustain a loss. He who fears will find safety and he who learns a lesson will see things clearly and he who sees things clearly will understand better and he who understands better, will be wise. The friend of an unwise will be in pain. The best wealth is that which keep one’s honour The best intellection is to know one’s self. The faithful should not step on the truth when he becomes angry, and not become useless when he is satisfied and not accept more than his deservingness when he obtains power. A man came to the chief of martyrs Imam Hussain (AS) and said: “I am man who commits sins and does not have patience and constraining power against sins and wrongs, so admonish me with a piece of admonition Thus he (AS) said “Do five things and commit any sin you may wish. First is that you do not eat of the sustenance of Allah and do commit any sin you wish. and secondly, get out of the dominion of Allah and do perform any sin you like to and thirdly, seek a place where Allah does not see you and commit any sin you please and fourthly when the angel of death comes to take your soul, repel him from your self and do any sin you please and fifthly when Malik (angel in charge of hell) makes you enter the fire, do not enter the fire (hell) and do any sin which you may please.”
What’s On...
IUS Newsletter
Sunday 2nd - Sunday 23rd August 1998 ♦
Holy Zia’rat in Mashad and Qum
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Visits to historical and important religious sites in Tehran and Shiraz
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Islamic Studies Course featuring Usul e Din, Fiqh, Ethics and Open Forums with A’alims and University Lecturers
Applications open only to University students, age 17 and over. Places for 15 brothers and 15 sisters only. Price approx. £ 350 including flights, 3 weeks accommodation, food and travel within I.R.Iran.
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What's On... ¶
Ramadhan programme is as follows: Maghrib and Isha Prayers, Iftar will be provided and then a lecture Wed 7th January Wed 14th January Wed 21st January Wed 28th January
- Br. Mohammad al-Hilli - Br. Mustapha Mawjee - Sayyid Makkhi - Sayyid Ameli
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The IUS Library is continually expanding and currently has a selection of the most popular Islamic books. The library also offers substantial savings if you wish to purchase books. For more information please contact Br Mohsen on (0171) 723 0247
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Alif International, 109 Kings Avenue, Watford, Herts, WD1 7SB (01923 240 844) and AlRafid (Arabic Books), 348a Harrow Road, London, W9 2HR are offering 20% discounts on their Islamic books for IUS members. For further details please contact the Committee.
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Future Computer Systems are offering members 15% discount on their products, including Quran on CD, Arabic software and lots more. Contact the committee for further details.
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Pentium computers, upgrades and other computer components are being sold at greatly reduced prices. Contact Br. Abd-Aezed on (0181) 551 1482
Dates to Remember Wafat Shab-e-Zarbat Shahadat JJ J Eid ul Fitr Shahadat
Bibi Khadijah (a.s.) Imam Ali (a.s.) Imam Ali (a.s) Imam Jafer As Sadiq
10th Ramadhan 19th Ramadhan 21st Ramadhan 1st Shawal 25th Shawwal
Fri 9th Jan Sun 18th Jan Tue 20th Jan Fri 30th Jan Mon 23rd Feb
Islamic Unity Society Address: 15 Fountain Road London SW17 0HG
Telephone:
0956 839 456 0958 777 486
Facsimile:
(0181) 482 4014
Email: ucecmha@ucl.ac.uk hasan@ndirect.co.uk