In the name of Allah, The Beneficent The Merciful
Volume 6, Issue 3 Shawwal/Dhul-Qida 1421 January/February 2001
[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]
Since 1947, Palestine has effectively been under the occupation of the Zionist regime of Israel, consequently being subjected to genocide, ethnic cleansing and apartheid.1 However, in the same year, the Muslim people of Kashmir was similarly handed over to the Indian Government by the British – yet we hear or see little of the ongoing crisis in Kashmir in the media. The escalating conflict in Palestine that we witness today, indeed is not a unique phenomenon as far as the Muslim ummah is concerned – the problem of Kashmir bears strong parallels to the ongoing crisis in Israel. Kashmir is an area on the northern borders of India and Pakistan; officially known as Jammu & Kashmir. About 12 million people live in Kashmir, of which around 70% are Muslims. The rest include Hindus, Sikhs and Buddhists. Hindus live mostly in the south and around the city of Jammu. To the east is the Ladakh region, where the majority of the people are Buddhists and of Tibetan origin. Kashmir is prized for more than just its natural beauty. Wedged between Pakistan, India, China, and Afghanistan, "greater Kashmir" (including both the Indian state of Jammu and Kashmir and Pakistan-controlled Azad Kashmir) sits squarely in the middle of a web of disputed borders. The Kashmir valley is the passageway through the Himalayas
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to the entire subcontinent. From Kashmir flow the Indus, Chenab, and Jhelum rivers, upon which Pakistan depends for water. As India‟s northernmost territory, the state of Jammu and Kashmir provides a valuable window on the other regional powers, including China, Pakistan, Afghanistan, and the nearby former Soviet republic of Tajikistan.2 The “Kashmir problem” dates back to 1947 and the partition of India and Pakistan. Kashmir has been the key to the dispute between India and Pakistan since their independence from the British. Britain “sold” the valley to an India Maharaja before decolonisation, thus laying the groundwork for the present day crisis. Maharaja Hari Singh, the hereditary ruler of Kashmir, delayed for several months a decision as to which nation Kashmir would join, hoping to achieve independence for his principality. Singh, a Hindu ruling a majority-Muslim population, finally agreed to Indian dominion on October 27, 1947, partly to gain Indian military assistance against an Islamic revolt. Muslim Kashmiris have always challenged the Instrument of Accession; India regards it as final.3 Each country now claims Kashmir as a part of its
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Assala mu alay kum dear brothers and sisters and welcome to this issue of Voice of Unity. On behalf of the Islamic Unity Society I would like to wish you all (albeit belatedly!) Eid Mubarak. May Allah (SWT) accept all our fasting and worship, and bless us with His mercy Inshallah. I would also like to wish all my valued readers farewell. This issue of Voice of Unity is my last as Editor. For various reasons, mostly personal, I reached the decision some months ago that my time as Editor has come to its end. As this is my last editorial I would just like to say a few words about working on this publication.
I started writing for what was then the „IUS Newsletter‟ over three years ago, and I‟ve spent the last two and a half years as Editor. It has been stressful, eventful and busy, but also positively challenging, educational and personally rewarding. I‟ve witnessed the newsletter grow and develop into what it is today. The credit of course is far from all mine, rather it is owed to the Mercy of our Creator (SWT), as well as the dedication of the newsletter team, contributors, and all others who strive to put it into print. I have always held the view that writing is an amazingly powerful medium of expression, particularly in today‟s world where we are
Personal Hygiene The Prophet (SAW) said: “There are three traits which Allah (SWT) loves in people): briefness in speech, short (length) of sleep, and small (portion) of food; while there are three traits which He dislikes (in them): excessive speech, oversleeping and overeating.” He also said: “Try to be clean as much as you are able to. Verily, Allah has based the foundation of Islam on cleanliness; hence, never can a person enter paradise but the clean ones.” He also said: “Being clean is part of belief.”
bombarded with oppressive anti-Islamic opinions that dominate the media. One of our only means of defence is educating ourselves and expressing ourselves - and thereby having a voice. The Muslim Voice has been silenced for far too long. This has been a strong motivating factor, always increasing my passion for reading, learning and writing. I pray to Allah (SWT) that some of that Voice has been let free, and I urge you all to make this Voice louder by continually supporting IUS in any way you can Inshallah. Asking for your dua‟s Your sister in Islam Sr. Duha Al-Wakeel, Editor
Imam Musa AlKadhum (AS) said: “There are five Sunnah about the head and five others related to the body. The first five concerning the head are: washing the mouth, trimming the moustache, combing the hair, and drawing up water through the mouth and nostrils. The second five, concerning the body are: circumcision, shaving the pubic hair, depilating the armpits, clipping the nails, and cleansing the privy parts (with water, tissue etc). Imam Ali Ameer-ul-moimeneen (AS) said: “Overindulgence of food causes many kinds of diseases.”
Prophet (SAW): “Allah (SWT) does not look at your faces nor your wealth but looks at your hearts and your practices.”
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Part 11 Br. Tauseef Hassan Mehrali What is a hadîth? A hadîth is a narration regarding the sunna of the Prophet (SAW) and for the Shî‟a also of the Imâms (AS). It consists of: a)the isnâd – the chain of transmitters b)the matn – the main text. The Collections The collections of hadîth can be regarded from two perspectives: the Sunni and the Shî‟a. The works are distinct from each other for numerous theological, technical and factional differences. The foremost reason is that the Shî‟a view the majority of companions of the Prophet (SAW) as unreliable narrators of his sunna because of their acceptance of the institution of the caliphate. This resulted in the majority of the Prophet‟s (SAW) hadîth too being narrated by or through the Imâms (AS). There are 6 canonical Sunni collections of hadîth which are regarded as sahih or correct, namely: a)Sahih of al-Bukhari (Bukhari, DOB 194 AH) b)Sahih of Muslim (Muslim, DOB 240 AH) c)Sunan of Abu Dawûd (Abu Dawûd, 202-275 AH) d)Sunan of an-Nisa‟i (An-Nisa‟i, 215-303 AH) e)Sunan of ibn Majah (ibn Majah, DOB 209 AH) f)Sunan of Tirmidhi (Tirmidhi, 209-279 AH) The major works of the Shî‟a, who regard the Qur‟ân as the only sahih book, can be separated into 3 groups: the early, late and modern. The Early Group of Collections a)Al Kâfi fi „ilm ad-Dîn ‘The Sufficient in the Science of Religion’ –Muhammad al-Kulayni (d. 328/939)
present’ – Muhammad ibn Bâbûya (d. 381/991) a)Tahdhîb al-Ahkâm ‘The Rectification of Judgements’ – Muhammad at-Tusî (Shaykhut-Tâ‟ifa) (d. 460/1067) b)Al-Istibsâr ‘The Perspicacious’ – Muhammad at-Tusî (Shaykhut-Tâ‟ifa) (d. 460/1067) The authors are collectively known as the 3 Muhammads1 of the early period. (For detailed analysis of these texts see Great Shi’i Works by Dr. I.K.A. Howard.2 The Late Group of Collections a)Al-Wâfî ‘The Complete’ – Muhammad ibn Murtadhâ (Mulla Muhsin-I-Fayd) (d. 1081/1680) b)Wasâ‟il ash-Shî‟a ‘The Means of the Shi’a’ – Muhammad ibn Hassan (Al-Hurr al-„Âmili) (d.1104/1692) c)Bihâr al-Anwâr ‘Oceans of Lights’ – Muhammad Bâqir Majlisî (d. 1110/1695). The are unsurprisingly referred to as the 3 Muhammads of the late period. Incidentally, Bihâr alAnwâr is a modest 111 volumes in total! The Modern Group of Collections There are 2 major works attributed to the modern era. a)Mustadrak al-Wasâ‟il „The rectification of al-Wasa’il’ – Husayn an-Nuri at-Tabarsî (d. 1320/1902) b)Jâmi‟ ahâdîth ash-Shî‟a ‘A collection of Shi’a Traditions’ – as-Sayyid al-Burûjirdî (d. 1380/1961) In the next issue inshallah, we shall be discussing the issue of forgery and ilm „ul rijal. ______________________________ 1 Momen, M. An Introduction to Shi‟i Islam, p.174. Yale University Press, 1985 2 Al-Serat, vol. 2 (1976), No. 2 also available at http:\\www.al-islam.org
a)Man la yahduruh al-Faqîh ‘He who has no Jurist
Imam Ali (AS): “He who recognises himself (his nafs) has recognised his lord.”
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Part II (continued) Dr. Farhan Husain Zaidi Does Man Think He Is Left To Be Aimless? When we speak of Twelve Imams we speak of the Twelve Imams who succeeded the Seal of Prophets (SAW) as the Khalifatullahs, guiding to his purified and exalted way. The next question that must be asked is: where are the Khalifatullahs to be found? Allah himself provides the answer most directly. Since Imamat is a consequence of Allah‟s Mercy and Justice, it is obvious that the first Khalifatullah would be the first man in material Creation, just as the last Khalifatullah would be the last man living in material Creation, which is also a belief of the Shia. Thus we read in Sura 2, verse 30, that after creating Adam (AS), Allah told his angels “Verily I intend to appoint a Khalifa in the earth.” It is the belief of the Shia - one that is referred to in various Sunni accounts including the History of Masudi - that this authority over mankind as the Khalifa of Allah or the Imam passed in a specific lineage down through purified sons of Adam (AS) beginning with Seth (AS) to Noah (AS). There is not space in this discussion to list all these Imams, save those noted in the Qur‟an by the title of Khalifa. From Noah (AS), it passed through his descendants, the best in each age according to the criteria of Sura Noor, verse 55, being the Imam of that age or the Khalifatullah, thus reaching Ibrahim Khalilullah (AS). These divine guides throughout all these ages illuminated the people of their time for Allah is Just and would not let his creation who was born innocent wander aimlessly, as is testified to by the Qur‟anic verse quoted in the title of this article.
Many of these Khalifatullahs were also wronged greatly by the people, an action that greatly angered Allah and for which Allah would punish them by removing the Imam from them and giving His favour to another people. And it is here, with Ibrahim Khalilullah (AS) that a great juncture is arrived at in the history of the Khalifatullah. In Sura Al Baqara, verse 124, Allah says that after He tested Ibrahim Khalilullah (AS), ultimately with the offering of his own son Ishamel (AS) as a sacrifice, “I appoint you the Imam of mankind. Ibrahim requested that the leadership be inherited by his descendants. Allah repied, “I do not promise leadership to those (of them) who are arrogant, hardhearted, unjust and greedy.” Thus the Khalifatullah must be, as testified to in Sura Noor, 55, a man of faith and good actions, and not any from amongst the descendants of Ibrahim (AS)‟s 2 sons Ishmael (AS) and Ishaq (AS), only those who fulfilled these qualities. In Sura Nahl, verses 120-121, Allah affirms the Imamat of Ibrahim Khalilullah again, “Verily Ibrahim was an Imam… He (Allah) chose him and He guided him towards the right path.” And Allah states that He saved the offering of Ishmael (AS), replacing him with an animal, for the greatest sacrifice, which was that of the greatest Imam, Mohammad (SAW) in his giving his family, ultimately on the battlefield of Karbala. Referring to one of the most powerful of the Khalifatullahs from the lineage of Ishaq (AS), Allah states in sura 38, verse 26, “O Dawud, verily we have you
Fatima Zahra (AS): “Allah (SWT) has made Jihad the honour and glory for Islam and abjectness and humbleness for the infidels and hypocrites.”
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a Khalifa in the Earth.” And with the great khalifatullah Musa (AS), also from the lineage of Ishaq (AS), Allah states in Sura 7, verse 142, “…and Musa said to his brother Haroon: take my place (as Khalifa – ukhlufni) among the people.” But the Bani Israil, the lineage of Ibrahim (AS) via Ishaq (AS), despite many warnings from their Lord, swerved from the sirat al mustaqim despite the blessings of so many Imams among them. For example, no sooner had Musa left his people than they started worshipping idols as they had done so before, and reverted to their former ways. Then after many Khalifatullahs Allah sent Isa Ibn Mariam (AS), whose teachings were briefly maintained in a pure form by men such as his loyal disciple Simon (AS) who was also his inheritor. Then when the people deviated from the sirat al mustaqim once again, after having received the blessing of Isa ibn Mariam (AS), Allah withdrew his support of the Bani Israel and the Christians, and took the lineage of Imamat from them and gave it to the lineage from Ibrahim Khalilullah‟s son Ishmael, the father of the Arabs. The Holy Prophet Mohammad (SAW) was born from the lineage of Ishmael from pure ancestors. His father‟s name was Abdullah (AS), meaning slave of Allah, and he was of the tribe of Hashim, who were noble people from the Quraysh. It was into this lineage that Allah affirmed the covenant of Imamat, though gave it to the good among them, as in Al Baqara, verse 124. It was here that the Holy Prophet‟s (SAW) noble uncle Abu Talib (AS) had a son called Ali (AS) who was, like his cousin Mohammad (SAW), also of this lineage, and who would be the inheritor of the Holy Prophet (SAW) and of the covenant of Imamat, which would fuse through the marriage of Ali (AS) to Fatima (AS) the only daughter of Mohammad (SAW) to produce a lineage of 12 Holy Imams with Ali (AS) the first and the rest the descendants of the Holy Prophet (SAW) and Imam Ali (AS). The Shia are those who follow these Khalifas of Allah and are guided to the way of the Seal of Prophets through them. As for the Imamat of the Holy Prophet (SAW), it permeates the substance of the Qur‟an. Specifically, in Sura al Ahzab, verse 6 it is stated “The Prophet has authority (awla) over you more
than your own “And it is authority selves.” And it i s over men that is the authority over men r o l e of the that is the role of the Khalifatullah, the Khalifatullah, the Imam. It was only those Prophets who were also exalted to the level of Imamat that brought Books with authority over mankind and with messages that were not only for their own family, tribe or nation like the messages of many prophets, but came additionally with the authority of the Khalifatullah that made them the leaders of mankind with authority over mankind. Those that came for the world were by definition Imams and the Khalifas of Allah. And they were all of this lineage. This is why the Qur‟an speaks directly of the prophets of Banu Israel and not of those of China or India, for it was these prophets, many of them, that were also the Imams of their time and were thus of significance to humanity as a whole. Thus the Qur‟an, which is a guidance to all mankind and has authority over all mankind, notes them. Why Allah chose this lineage was because they produced men that were capable of fulfilling the requirements of the covenant of Imamat, faith and good actions. It is also be seen that this lineage comes from the place from where all the races of mankind originated from – the Middle East – where lie buried so many of these Khalifas of Allah, from the first Adam (AS) to Imam Hasan Al Askari (AS), the Eleventh Imam of the Shia and the father of the present Imam (AS). And it was using the example of one of these prophets who was also an Imam that Mohammad (SAW) said many times in his life, as recorded in the Sahih of Bukhari as the last Hadith listed under the section on the virtues of Ali Ibn Abu Talib (AS), Ali is to me like Haroon was to Musa Haroon (AS) was Musa (AS)‟s Brother (19:53), Vizier (20:29-36)and in his absence the Khalifa (7:142). And thus so was Ali (AS). This article will Inshallah be continued in forthcoming issues.
Imam Hasan (AS): “There is no poverty like ignorance.”
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Sr. May Al-Timimi
are Gods favourites? What does the British National Party (BNP) promote? That England is Islam - the final message from Allah to his for the English, that the Aryan race should reign creation - was revealed to the prophet supreme? Going on to the middle-eastern Muhammad (SAW), who was of Arabic descent. countries, where for over fifty years Arabic The Quran was revealed in Arabic, and it was countries such as Iraq have been plagued by Hizb made obligatory that all the prayers and all the Al-Baath (the Baath party) that promotes Arabic religious rituals be performed in Arabic. nationalism, under such mottos as “our race was However, when Allah made Arabic the language the cradle of civilisation”! Even an Islamic of his final message to mankind, it was not Republic like Iran is not immune to the effects of because the Arabs were favoured more so in the the nationalism of its people and their strong eyes of Allah than the rest of mankind; nor was it desire for an independent cultural identity. What because they had developed a language more better proof of this than the newly emerging sophisticated and eloquent than other languages. slogan now being used in Iran that “Iran is for the The eloquence of the Arabic language was from Iranians”. Surely as a Muslim country Iran should Allah, and the fact that Arabs spoke it at the time be for all Muslims regardless of their ethnic or was a privilege granted to them. Indeed, more cultural background? specifically, it was the inimitable What does it mean to be style of Qur‟anic Arabic which “The Prophet (SAW) gave a an Arab for example? Firstly it is miraculous, and thus a sign clear indication that means that you may belong to that the Quran is the Word of regardless of our culture or any of many countries that are Allah. It was not a reason for nation, our Muslim identity part of the Arabic world, the Arabs to believe themselves however, if there are so many better than other races, for the supersedes all...Our cultural Arabic countries and their Prophet (SAW) had on many rules mean nothing if they people are all from the same occasions declared “There is race then why not have one no difference between white super Arab country that is or black, Arab or non-Arab, except through united with different states, similar to the USA? taqwa (God-consciousness).” The answer would be that despite all Arabs being There are therefore important questions to be of one race, they have different nationalities. So posed concerning cultural identity and Islamic an Arab might be Egyptian – What does that identity. What is the first thing that comes into entail? – that they support their government in mind when someone asks you “where are you signing a peace deal with Israel, that they are from?”. Do you indignantly reply, “I‟m British, I willing to stand aside whilst other Arabs are was born here” or do you proudly state your slaughtered in occupied Palestine, that they national origin? Whether it is Persian, Arabic, support a corrupt and immoral film and music Asian or European, what does it mean to belong industry that is the biggest in the Arab world? to one of those cultures? Does your culture The answer is no - although an Egyptian national define who you are, what you think, how you act identity dictates these things, a person has another with people? Should peoples of one culture stand identity which is a cultural identity. This if together, work for the good of one another, anything plays a much bigger role in the excluding all others? Is any one nation better than formation of a person‟s mentality. another? What do the Zionist Jews think of For example a Bengali cultural themselves? That they are the chosen people, they identity may include women are the inheritors of the Promised Land, and they Imam Hussein (AS): “Do not say a word about your brother in his absence which you would not
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wearing red on their wedding day or wives wearing bracelets on both wrists so that their husbands may have a long life - all of which are merely based on superstition or practices dating back to ancient times. Many cultural practices have problems attached to them and Islam came to liberate people from such cultural stigmas. Culture is a set of man made rules; these rules are difficult to break free from, because of the way in which they are instilled in us. Cultural rules are for the most part passed on from one generation to another by actions and words. Very few are written down, if any. They include what we imagine to be beautiful or ugly or what we believe to taste nice or not. Behavioural patterns are also dictated by cultural rules, such as making guests welcome in eastern cultures, and free mixing of men and women in western cultures. However, although some cultural rules are beneficial such as hospitality in eastern cultures as I mentioned earlier, for the most part these rules are flawed. They are so because they are man made, and because the human mind is limited. One of the most gruesome examples of cultural flaws was the practice of killing female newborns in the pre-Islamic Arab society; it was considered a shame to the family that a female should be born into it. Western culture today, dictates that it is morally acceptable that couples should co-habit before marriage, and some Asian Muslims seem to have developed a cultural rule that allows brides to be seen by everyone without their hijab on their wedding day! – all these are examples of problems that arise when people follow their cultural dictates blindly, without so much as questioning their credibility. Another problem facing Muslims is nationality and national pride. What is national pride? What makes a one group of people with the same religious faith as the country they live in
want to fight for independence? If they are not oppressed and if they have voting rights, then where is the harm in being ruled by someone not of their nationality? A good example is the war for independence that Bangladesh fought against Pakistan, in which Muslims fought Muslims and thousands of lives were lost for a worthless cause, which further divided the Islamic ummah. So the question is – what is our identity? What should we be proud of? Is it the rich complex web of contradictory cultural teachings - our nationality (the country we belong to) - or is it the infallible set of guidelines revealed to us by the One Who is closer to us than the very veins that run through our bodies – Allah? We have all been brought up to know what culture or nation we belong to, and we know this before we even learn how to pray. However, when the prophet (SAW) said that “You and your Muslim brothers and sisters are like one body, when one part of it aches the entire body feels it, and helps to combat that pain” he gave a clear indication that regardless of our culture or nation, our Muslim identity supersedes all. We are Muslims first, then we are Arabic, Persian or Asian etc... Our cultural rules mean nothing if they contradict Islamic rules. Our cultural and national identity is a mere indication of what part of the world we come from, because once we enter the Islamic faith, we become the followers of the messenger of Allah and Ahlul-bayt (AS). This becomes our identity, our nation becomes that of Islam and our pride will be rightly placed in the moral and ethical code that Allah has most graciously and mercifully provided us with.
Imam Sajjad (AS): “The best keys to the matters is truth and the best termination of matters is faithfulness and loyalty.”
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(continued from page 1)
territory. As a result of a rebellion in 1947 and the subsequent wars between India and Pakistan over Kashmir, the area is separated by a Line-of-Control (LOC or cease-fire line). To the east of the LOC lies the vale of Kashmir, Jammu and Ladakh which are administered by India. To the west lies the area now known as „Azad [Free] Kashmir‟ which is governed by its own government with strong ties with Pakistan. The Instrument of Accession which was “signed” by the Mahrajah of Kashmir on 26th October 1947, handed the valley to India. No satisfactory original of the Instrument of Accession has ever been produced in an international forum; a published form has always been shown. Further, the document was not presented to Pakistan or to the UN. In the summer of 1995, the Indian authorities reported the original document as lost or stolen. This sheds further doubt on whether the Mahrajah actually signed the Instrument of Accession. The Governor-General of India at the time, Lord Mountbatten, stipulated that the permanent accession of Kashmir to the Indian Union will only be accepted once the people of Kashmir had been consulted. He noted in a letter to the Mahrajah, “the question of the states's accession should be settled by a reference to the people”. Furthermore, when the Kashmir crisis broke out in October 1947, the principle of reference to the people through plebiscite was already established as similar disputes in some other states had been resolved this way. Even the Indian Prime Minister J. Nehru accepted this principle and reiterated his position in a letter to the British Prime Minister on 25th October 1947: “our view, which we have repeatedly made public, is that the question of accession in any disputed territory must be decided in accordance with the wishes of the people and we adhere to this view”. Therefore, at the time of the so-called accession, the Indian regime accepted the principle of reference to the people. Based on this principle, the Instrument of Accession should have been provisional and conditional upon the outcome of a plebiscite.4 On October 28th 1993, even then US Assistant Secretary of State, Robin Raphel, stated that Washington did not recognise the Instrument of Accession to India as meaning that Kashmir is not forever more an integral part of India. She expressed the view that the whole of
Kashmir is disputed territory, the future status of which must be determined in accordance with the wishes of the people of Kashmir. The International Commission of Jurists (ICJ), based in Geneva, recently, passed a resolution proclaiming Kashmir‟s accession to India as bogus and null and void. The ICJ went further by condemning the human rights violations in Kashmir. India is still party to all the UN resolutions on Kashmir. Moreover, India and Pakistan accepted the UN resolutions of January 1948 calling for a plebiscite in Kashmir to exercise the right of self-determination of the people of Kashmir. India‟s acceptance of the UN resolutions establishes beyond a doubt in terms of international law that the future of status of Kashmir must be determined by its people. Therefore, the Instrument of Accession, even if genuine, is rendered null and void.5 In the past, attempts to hold a plebiscite have been met with fierce opposition from India. India has known, right from the start, that the result of a plebiscite is a foregone conclusion - the population of Kashmir would have voted to rid themselves of India‟s brutal occupation. This has been the case from 26th October 1947 to the present day. Even the Hindustan Times of August 1970 reported: “In the Kashmir People‟s Convention held in Srinagar in the summer of 1970, but for a few feeble voices in our [India‟s] favour, most of the delegates favoured either accession to Pakistan or creation of an independent Kashmir.” Since 1989 the controversy over Kashmir has taken a violent turn in the valley; the Kashmiri people themselves have taken up arms against the Indian occupation. In the past 50 years, India and Pakistan have fought three warstwo over control of Kashmir. The cease-fire, which gave 65 percent of Kashmir to India, was to be temporary. A plebiscite was supposed to follow, allowing the Kashmiris to decide their future. To date, there has been no plebiscite. It has been consistently blocked by the occupying Indian regime. Kashmiris today still want self-determination - which includes the opportunity not only to choose between India and Pakistan, but to opt for independence, which neither of Kashmir‟s dueling masters finds acceptable. Pakistan favours a solution that implements a 1948 UN resolution giving Kashmiris the right to choose between
Imam Baqir (AS): “A scholar whose knowledge is used and benefited from is worthier than seventy thousand worshippers.”
9 r i s k. T o r t u re the two countries. India prefers the “Simla agreement”, includes beatings signed in 1971 by Prime Ministers Indira Gandhi and and electric Zulfikar Ali Bhutto, which calls for India and Pakistan to shocks, hanging resolve the issue bilaterally. Both, however, wish to retain people upside control over the region for their strategic purposes. down for many “Hopes for a unilateral decision by India to organize a hours, crushing plebiscite have always been wishful thinking. India is not their legs with about to allow this strategic northern outpost to simply heavy rollers, and walk away,” reports Surinder Singh Oberoi in the Bulletin burning parts of of Atomic Scientists.6 their bodies.” 9 For four decades, India has been suppressing the Victims in custody are treated as bodies of flesh and people by illegal use of force, arbitrary detention in bones. The punishment starts at the time of arrest; prison or interrogation centres and so on. under abusive language is used and rifle-butts are struck on draconian laws. Since 1989, an estimated 40,000 their legs. In the interrogation centres they are tortured Kashmiris have been killed by the Indian forces stationed by methods too horrifying to indicate here. Despite the in Kashmir. An estimated one million women have either fact that the international community and human rights been bereaved, tortured or humiliated and beaten up or organisations all over the world have registered constant killed; many hundreds have been subjected to barbaric protests against this policy of Indian sexual assaults. Sexual harassment is used as a weapon to subvert people into “Fuelled by the spirit of Government in Kashmir, no change is visible in the acts of repressions and submission. Indian “government troops Islam, which entails suppression. In fact the death due to and their agents have been cited in the majority of the atrocities committed in absolute intolerance of torture and in custody have alarmingly increased.10 Kashmir”, according to Oberio.7 all oppression, our The fact is that since the 1971 war, the It is a matter of record that the brothers and sisters in situation has been a stalemate with India in Indian forces, stationed in Kashmir, have been given a free hand to kill any person Kashmir – like Muslims control of much the larger part of they choose. These powers have been the world over – refuse Kashmir, and doing everything to given to them under the draconian laws to submit to India’s consolidate its genocidal occupation. However, the Kashmiri people‟s dream of like “Disturbed Areas Act of 1990” and freedom from India‟s illegal occupation “Indian Armed Forces Act of 1990”. will not die. Just as the indigenous Palestinians struggle Indifference shown by the international community to today for the rights Allah has granted them, the the plight of Kashmir – as with the plight of Palestine Kashmiris will also continue the uprising against tyranny has encouraged and given a free hand to the Indian and injustice. Fuelled by the spirit of Islam, which entails armed forces, to deal with the people as they wish. The absolute intolerance of all oppression, our brothers and Indian Government is now deploying more than 700,000 sisters in Kashmir – like Muslims the world over – refuse troops in the valley to crush the indigenous Kashmiri to submit to India‟s regime of kufr. freedom movement. In October 1992, the Indian Armed Br. Nafeez Ahmed forces started to intensify the killing of people ______________________________ immediately after their arrest. These operations have 1 See Nafeez Ahmed, „Intifidah of Al-Aqsa‟, Voice of been carried out under the code name of “Operation Unity, November/December 2000, Vol. 6, No. 2 Tiger”, “Operation Eagle” and “Operation Shiva”. Now 2 Surinder Singh Oberoi, „Kashmir is bleeding‟, Bulletin of the armed forces have resorted to another policy of Atomic Scientists, March/April 1997, Vol. 53, No. 3 “Catch and Kill” which means that no sooner a person is 3 Ibid. taken into custody, within minutes he is brutally tortured 4 Gharib Hanif (ed.), Jammu & Kashmir: How the Indian and killed. The dead body is then thrown into the street. army forced people to vote in Kashmir, online documentation, In other cases, innocent civilians are arrested and taken http://www.ummah.org.uk/kashmir/index.htm. This to border areas where they are shot. The Indian online archive of documentation on the crisis in Kashmir government then publicises that these people were has won several awards, including one from the Los militants killed in armed encounters with the troops.8 Angeles Times. Human rights organisations have highlighted 5 Ibid. incidents in which troops have wantonly killed militants 6 Surinder Singh Oberoi, „Kashmir is bleeding‟, op. cit. or their sympathisers. In fact, Amnesty International has 7 Kashmir Forum for Human Rights, „A Brief Catalogue stated that “torture by security forces is a daily routine of Indian Atrocities in Kashmir‟, in and so brutal that hundreds have died as a result.” Gharib Hanif (ed.), Jammu & Amnesty warns that “the entire civilian population is at Imam Sadiq (AS): “The most beloved of the brothers to me is the one who indicates to me my
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Sr. Oola Ajina Following the success of last years Umrah trip, the IUS decided to do it again. Thus, by the grace of Allah SWT, a group of 14 brothers and sisters set out to visit the most sacred land on this Earth, Mekka, to perform Umrah and devote the last ten nights of Ramadhan and the blessed days of Eidul-Fitr in worship. For the majority of the group, this was the first time visiting the holy lands of Mekka and Medina to perform Umrah, and all were eagerly awaiting the much-coveted sights and experiences that lay ahead. When we eventually arrived in Mekka and first entered the Haram some were overcome by the magnificent scene of the ocean of Muslims in constant motion around the still, central focus, the Ka‟ba. We were all expecting Masjid ul-Haram to be packed with worshippers from all over the world, especially as Laylatul-Qadr (the Grand Night) falls in the last ten nights of the month. However, the sheer vastness of the congregation of Muslims in the Haram only added to the sense of unified adoration to The Creator. Having arrived in Mekka, we were all keen to perform the rituals of Umrah, since this was in essence one of the main reasons for our pilgrimage. Once we had completed all the rites, there was an overwhelming feeling of satisfaction and accomplishment within the group, especially since we had performed the Umrah while still fasting. Although we would have been quite content merely gazing at the Ka‟ba for days on end, the Umrah itself had much to teach us as it commemorates events that happened to Prophet Ibrahim (pbuh), and represents the admirable stands taken by him and his family. The pure and sublime stands to which they were led by Divine mercy, urged on by the humility of servitude, remains as an example to all Muslims from which important lessons may be drawn. As promised, our lifestyles were given a complete turnaround, and it was a novel feeling to wake up just as it was turning dark outside, and to go to sleep after Fajr prayer. This timetable meant
that we were asleep while fasting and so were able to spend the last ten nights of Ramadhan awake in prayer. Now that we had completed our Umrah, we were given the opportunity to worship individually. We had time to reflect upon our lives and pray for all those people who had asked us to remember them. The sight of thousands of fellow Muslims praying, reciting Quran, and performing Tawaf motivated us to make the most of every moment in the haram, and we slowly started to feel the true meaning of ibada (worship). Although we spent each night at Baitul Allah Al-Haram in prayer, particular attention was given to the odd nights, and especially the night of the 23rd in the hope of it being Laylatul-Qadr. The positive energy liberated from each individual in the group brought about determination and strength in all of us to complete our Ibaadat in these holy nights. Our daily programme in Mekka thus consisted of a visit to Masjid-ul-Haram before Maghrib time, followed by the Iftar, Dua-Iftitah, and a workshop held by Dr Al-Hilli. This was a chance for us to strengthen our Islamic knowledge and ask questions. At midnight, we would return to the Haram until after Fajr prayer. In addition to this, we, like the previous year‟s Umrah group, had the opportunity to visit the famous Hajj sites of Arafat, Muzdalifeh and Mina. One of the most memorable events during this trip was the 27th night of Ramadhan, where there were over 2 million worshippers at the Haram. During the Taraweeh prayer, and whilst our group was performing Tawaf, the Imam of the Masjid recited a tearful Dua in the last ruk‟at. As part of this Du‟a he asked Allah (SWT) for forgiveness and mercy for all Muslims, and prayed that we would not be of those Muslims who had gained nothing from fasting but thirst and hunger. In addition to this, the Imam emotionally asked Allah (SWT) for the freedom of Masjid-al-Aqsa, which immediately resulted in cries of „Allah-oAkbar‟ and „Ya Allah‟ by thousands of worshippers. The passionate response of
Imam Kadhum (AS): “The one whose today and tomorrow are equal is a loser.”
11 the crowd gave hope that one day al-Quds will be freed. As the end of Ramadhan drew near, we waited enthusiastically for the arrival of Eid-ul-Fitr, which this year was the same day for the majority of Muslims world-wide. On the night of Eid, and whilst in the third floor of the Masjid, some of the brothers in our group tried in vain to spot the crescent. Their failure did not spoil the special atmosphere that was present; people were happy to have completed fasting the Month of Ramadhan, and were looking forward to celebrating the glorious festival of Eid in Mekka. During the final hours of the holy month, our group performed Tawaf al-Wada (the farewell Tawaf). Although it was sad performing the last Tawaf as it was our final visit to Bait-ulAllah Al-Haram, we were excited at the prospect of spending Eid in Mekka. We all struggled to find seating places in the Masjid amongst the large crowds that had already assembled before Fajr prayer. After these prayers ended, dates and sweets were distributed to signify the end of fasting. As we waited patiently for the Eid prayer, yet more people flooded into the Haram. Thus no-one dared get up from their place in fear that doing so would result in their position being taken. As we sat in the Haram in anticipation, the prayer-caller (Mu‟azin) recited Takbeeraat-ul-Eid, which preceded the Eid prayer. After the Salah was read, the Muslims in the Haram started to embrace and congratulate each other for the completion of fasting. Although we did not know the people we embraced, we shared the common feature that we were all guests in the House of Allah SWT, and had just completed one of the pillars of our faith. Throughout our stay in Mekka, the group tried endlessly to get close to the black stone, but with the large crowds gathered around the small area, it appeared to be an impossible task. However, with
the help of Allah SWT, the sisters in the group managed to touch and kiss the black stone after the Eid prayer. Thus it was the perfect end to our stay in Mekka. After rest and lunch, we packed our luggage and headed towards the city of the Prophet (SAW), Al-Madina Al-Munawarra. Madina was a very different experience compared to Mekka. Here, the group performed daily ziarat to the graves of the Prophet Muhammad(SAW) and the Imams of the Baqi (AS). Those who had never visited Madina before were sad to see the condition in which the graves of the leaders of Islam were kept, and those who had previously been felt angry that yet more of the Prophet‟s mosque had been sectioned off. However, inspiration was drawn from the presence of the many followers reciting ziyarat. Our programme in Madina was less intense than in Mekka, and there was more time available for recreation and rest. Thus the visit to Madina was a timely and refreshing end to a truly momentous trip. The experience of Ramadhan, Eid, and life in general, was all together different in a Muslim country. There the atmosphere was one that encouraged righteousness and good deeds, and to transgress the laws of Allah SWT was difficult since this opposed the natural course of society. Now that we are back in the UK, we have begun to realise the full extent of the blessing we were given. Each member of the group holds valuable memories of the precious days and nights in Islam‟s two holiest cities. The Tawaf, Dua, Salah and recitation of the Quran all had deep impacts on our lives, and were excellent fuels of Eeman for our hearts to help us carry on... until the next time we go!
Imam Redha (AS): “The best mind is the man’s recognition of his self.”
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Br. Nafeez Ahmed The Islamic Human Rights Commission (IHRC) has been co-ordinating a concerted campaign for Palestine since the launch of the Al-Aqsa Intifidah. A stage in this campaign is calling on the public to boycott companies who support Israel commercially. The current problem with regard to British awareness of the crisis in Palestine is that the facts are rarely reported by the media with the accuracy and impartiality that is required to present a true understanding of the crisis. If the British public understood the crisis, no doubt they would be so appalled by the very notion of supporting Israel in any way, that purchasing from firms with strong ties to Israel would be anathema to them. What is needed is that awareness is raised. We need to inform people of what Israel is actually doing, both during the "peace process" and in the wake of its collapse: expanding settlements illegally; consolidating an apartheid regime of occupation that came into being through the genocide and ethnic cleansing of indigenous Palestinians; sidelining the most elementary civil, social, economic and political rights of Palestinians; systematically targeting civilians and infrastructure, including even children; violating international laws and perpetrating war crimes. As with South African apartheid, once the reality of Israeli apartheid is made known to be the public accurately, the solution to the crisis will be apparent as a matter of logic: apartheid, illegal occupation, and war crimes must be condemned and all legitimate efforts must be employed to prevent the perpetrating regime from continuing with such policies. Israel is dependent on foreign economic aid in a way that South Africa never was. Due to this, if campaign efforts can impose pressure to reduce that economic aid significantly indeed, to cease it – it is possible to consequently pressurise Israel to cease its ongoing atrocities. In a similar way to the South African regime, once public awareness of Israeli war crimes against indigenous Palestinians is raised by concerted efforts, the boycott of firms that support Israel will follow naturally.
This is why IHRC decided to escalate the boycott campaign by co-ordinating regular picketing with Action Alert outside several major MARKS AND SPENCERS stores around England. Action Alert is a small group of UK-based Muslims who formed this pressure group to embark on a campaign for Palestine via boycotting Israeli goods and pro-Israeli firms. IHRC‟s experience in November when we began our M&S protests showed clearly the British public's concern for the facts we were putting across through fliers and posters. Members of the British public congratulated and thanked us for having started the campaign. It is clear that the British people, due to their sense of justice and fairplay, will not tolerate deliberate targeting of innocent children and civilians for political ends. M&S is one of the most prominent UK companies which openly supports the Zionist State of Israel. Barry Kosmin of the Institute for Jewish Policy notes that “M&S was prominent, even essential, to Anglo-Jewry from the 1960s through to the 1980s… partly because of its strong historical links with Zionism; and partly for its success in getting Israeli goods to the British marketplace.” (Jerusalem Report, 5 June 2000) Historically, M&S even used to advertise the proceeds of one day's sale to Israel. M&S continues to have strong “links with Israel” to this day (Jewish Chronicle, 17 November 2000). Lawrence Joffe comments that, “M&S continues its „special relationship‟ with Israel at the shop floor level.” The store, “still relies heavily on Israeli manufacturers”. This has meant that millions of dollars have been sent to Israel by M&S. Indeed, according to Richard Sheldon, head of M&S operations in Israel, the firm‟s purchases from Israel amount to around $233 million every year (Jerusalem Report, 5 June 2000). M&S chairman and chief executive Luc Vandevelde admitted that the most recent figures reveal that the firm's Israeli imports last year totalled £120 million, resulting in £240 million worth of sales. Vandevelde also noted the company's "long trading relationship with Israel" (Jerusalem Chronicle, 8 December 2000)
Imam Jawad (AS): “The one who obeys his lusts and desires helps his enemy reach their
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The Israeli Ambassador in Britain, Dror Zeigerman, honoured 15 British companies including M&S near the end of November, for their unwavering support of Israel via commerce. M&S along with the other firms was honoured in a ceremony held in London by the British-Israeli Chamber of Commerce (Jewish Chronicle, 24 November 2000). These facts clarify that M&S, if not the leading, is certainly one of the leading commercial supporters of Israel in Britain, which is why IHRC has started the boycott campaign by focusing on M&S. In short, IHRC is informing people that M&S economically supports child-killers (Israel): therefore don't support them. IHRC hopes to expand this project by enlisting the invaluable aid of committed grassroots activists as well as the support of likeminded organisations. It is absolutely essential that all Muslim organisations coordinate their efforts if they wish to create and sustain an effective impact against Israel. In this way, the campaign can grow into a sustained and effective programme of awareness and action for the cause of Palestine - the united effort of a multitude of groups is essential to make this happen. IHRC originally began the campaign on Palestine by calling on the British Government to cease its support of Israel. This involved giving lectures and seminars at various venues around London, helping to organise mass demonstrations, and issuing factsheets regarding Israeli atrocities in Palestine. IHRC also coordinated and encouraged a letter writing campaign, compiling model letters for campaigners to be sent to MPs, British Foreign Secretary Robin Cook, Muslim Ambassadors in the UK, and UN High Commissioner for Human Rights Mary Robinson. A children's petition is underway to be sent to Prime Minister Tony Blair for which we still need support. In the letters, campaigners demanded that the Government: Stop all aid, trade and other forms of support to Israel. Dismiss Lord Levy - the Prime Minister's special envoy - whose Israel ties have made the British Government's laim to impartiality ridiculous. Call on the Israelis to withdraw from all occupied territories - including Al-Quds/Jerusalem. Help bring to trial all Israeli war criminals e.g. Ariel Sharon and Amos Yaron. In a letter to IHRC, Foreign Office Minister Peter Hain confirmed that they had received over 1,000
letters drafted on the IHRC model. IHRC‟s own estimates suggest that the actual figure they received is much higher. This kind of pressure is an extremely powerful expression of public opinion. Among the things IHRC campaigners called for was the removal of Lord Levy from his post as Tony Blair's special envoy to the Middle East. Lord Levy is an unashamed Zionist, and thus a supporter of Israel. Reports in the Jewish Chronicle show that he was former member of the board of the Jewish Agency, a body which established the Zionist regime in Palestine via the British mandate, which later became the State of Israel. Levy is also a former Chair of the Jewish Israel Appeal, now the United Jewish Israel Appeal, an organisation which raises large amounts of money (10 million pounds so far this year), much of which is channelled to Israel. Levy‟s son is also an Israeli citizen who works as adviser to the Zionist justice minister, Yossi Beilin (Sunday Times, 26 June). An advert in the Jewish Chronicle by participants in a solidarity delegation to Israel admitted themselves that one of forty reasons the British Jewish community need do nothing in support of Israel's current actions is that "Lord Levy is protecting our interests." (Jewish Chronicle, 1 December, reason no. 33) That Britain's Middle East emissary is a Zionist is a clear indication of the Government's support of Israel and lack of concern for the rights of indigenous Palestinians. However, there is reason to believe that IHRC‟s call had an impact. Based on interviews with Foreign Office diplomats and Middle East officials, it was reported in the Times (16 November) that Lord Levy had, indeed, been sidelined - he was sent on a mission to Latin America! This coincided with the pressure of IHRC campaigners whose efforts showed the extent to which Levy's role in the Middle East was unpopular with British Muslims. The real lesson to be learned from this is that campaigning works, if undertaken with persistence and determination. Writing letters works - it does influence political opinion. Attending vigils works – it generates public awareness. On the contrary, sitting and doing nothing is destined not to work. IHRC is calling on all people of conscience to at least do what they can to support the cause of Palestine – the cause of justice.
Imam Hadi (AS): “He who is pleased with himself, those displeased and angry with him shall increase in number.”
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Br. Yasir Al-Wakeel Once again, the blessed month of Ramadhan has departed. A month that according to the prophet (saw), if we were to realise its true significance, we would wish for it to be the duration of the whole year.1 And yet, whilst this month - the month that is in the eyes of God the greatest of months does not comprise the whole of the year, the lessons that can be learned and spiritual ascendance that inshallah can be achieved, may accompany the believer throughout the year. Thus this holy month can be seen as a platform from which we may embark equipped to face future struggles. When discussing the bounties of this great month, we may discuss a multitude of different topics. Yet, perhaps the most obvious of these is the fast or sawm. The following verse, which makes fasting obligatory, gives us insight into what we may attain from fasting:
"O you who believe! Fasting has been prescribed for you, as it was prescribed for those before you, so that you may attain taqwa" Holy Quran 2:183 Thus we are told that through fasting we may attain a state of taqwa which may be understood as piety or indeed God consciousness. That the path to ascetism and spirituality is made easier through restraining one‟s self from material desires appears natural. As such, we are not only told to keep away from that which is haraam, man is instructed to temporarily abstain from common lawful desires. That the fast is a natural act of worship and a means to enhance will power is testified by its common practice. Not only do we find that sawm, or abstinence, was a practice of previous prophets such as Moses and Jesus (peace be upon them), together with their followers, as is alluded to in the above verse, fasting was also observed in traditional, unrevealed religions in various forms. It is reported to have been a practice in Ancient Egypt, Greece and Rome and is today also practised by Hindus. It is through this instinctive act that Allah has informed us that we may attain piety. Piety serves as a continual source of resilience against doing evil, thus improving our relationship with our Creator. Another virtue taught by fasting, its presence throughout the year being beneficial, is that of patience. The Quran testifies that patience is a great virtue. It repeatedly tells the believer to be patient. Indeed, there are around seventy verses on this theme. That patience is encouraged through fasting is largely self evident, so much so that in the Quran fasting has been referred to as patience:
"And seek assistance through patience and prayer; and most surely it is a hard thing, except for the humble ones"Holy Quran 2:45 "O you who believe! Seek assistance through patience and prayer; surely Allah is with the patient ones" Holy Quran 2:153
The above verses comprise an anecdote on hardship: seeking assistance through prayer and patience is the best means for overcoming it. In Allamah as-Sayid AlTabatabai‟s Mizan as in al-Ayyashi‟is alTafsir, it is said that patience here means the fast. It is narrated in al-Kafi that abul Hassan (as) said about these verses: “The patience means fast; when a man is visited by hardship or misfortune he should fast.” Thus fasting is intimately related with this virtue and indeed Allah is with the patient ones. Patience is praised in such laudible ways in the Quran: “and bear
patiently that which befalls you, surely it is of the acts which require determination" (31:17); “Only the patient will be paid back their reward in full without measure” (39:10).
Other narrations further explain the merit of patience. It is related that Isa (as) claimed that we cannot understood the true worth of that which we love other than by being patient in the midst of that which we hate.2 Also, according to Imam as-Sadiq a.s , “Patience is to belief what the head is to the body; thus if the head is improper, so too is the rest of the body, similarly without patience there is no belief.” 3 Patience has been classified into three categories by the Prophet (pbuh): “patience in times of hardship, patience in worship and patience against committing sin.”4 The latter category according to Imam Ali a.s is the highest of all.5 The virtue of patience, that we may attain through fasting in the month of Ramadhan, is exemplified by the prophet (pbuh) and the holy imams peace upon them. It is in this holy month that Imam Ali (as) patiently awaited his own demise. On the 19th of the month, Imam Ali a.s was struck a blow that would prove fatal. The Imam was well aware of his forecoming fate. This is evident from several narrations, one of which is as follows: „Abd Allah bin Musa related; The commander of the faithful stayed up awake during the night before his attack,and he did not go out to the mosque for night prayer as was his custom. His daughter, Umm Kulthum, may the mercy of God be upon her, asked him: “What has kept you awake?” “I will be killed, if I go out in the morning” he replied. Then Ib alNabbah came to him and summoned him to prayer... Umm Kulthum said to him, “Tell Ja‟da to pray with the people” but then he answered “There is no escape from the appointed time”6 With these words the Imam made his way to the mosque, whereupon even geese lamented that the Imam‟s departure was imminent.
Imam Askari (AS): “The best of your brothers is the one who forgets your sin and remembers your favours on him.”
(Continued on page 15)
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Imam Ali ibn Al-Hussain Zain-ul-Abideen (AS) Part 2 (10) The right of your ritual prayer (Salat) is that you know that it is an arrival before Allah and that through it you are standing before Him. When you know that, then you will stand in the station of him who is lowly, vile, beseeching, trembling, hopeful, fearful, and abased, and you will magnify Him who is before you through stillness and dignity. You will approach the prayer with your heart and you will perform it according to its bounds and rights. (11) The right of the Hajj is that you know it is an arrival before your Lord and a flight to Him from your sins; through it your repentance is accepted and you perform an obligation made incumbent upon you by Allah. (12) The right of fasting is that you know it is a veil which Allah has set up over your tongue, (Continued from page 14)
This lesson of patience from the Imam - who after being attacked asked that his assailant should not be killed unless the blow were to prove fatal - is one that we must learn from. And yet, whilst it may seem difficult to imagine, if indeed we can attain such patience than our patience is greater than that of the Imams as attested by the Imams themselves. According to Imam Al-Sadiq a.s. “We (the imams) are patient but our true Shia are more patient... this is as we are patient with regards to that which we see, our Shia however are patient with regards to what for them is the unseen.” 7 As such the virtues that may be learnt and enhanced in Ramadhan may prove to be an asset both during Ramadhan and indeed throughout the year. _____________________________ 1 Bihar Al-Anwar, vol. 96, p. 346 2 Ibid., vol. 82, p. 137 3 Usul al-Kafi, vol, 2, p. 82 4 Kanz Al-Umaal , vol. 5, p. 651 5 ibn Ab‟lhadeed‟s commentary of Nahj al-Balgha, p. 319
your hearing, your sight, your stomach, and your private parts to protect you from the fire. If you abandon fats, you will have torn Allah‟s protective covering away from yourself. (13) The right of charity (sadaqa) is that you know it is a storing away with your lord and a deposit for which you will have no need for witnesses. If you deposit it in secret, you will be more confident of it than if you deposit it in public. You should know that it repels affliction and illnesses from you in this world and it will repel fire from you in the next world. (14) The Right of the offering (hady) is that through it you desire Allah and you not desire His creation; through it you desire only the exposure of your soul to Allah‟s mercy and the deliverance of your spirit on the day you encounter Him.
Launching the new IUS web-site WWW.IUS.ORG.UK Including many features such as: 1. Regular updates on programmes and events 2. Full list of available books in our library 3. On-line copies of previous issues of the IUS Newsletter 4. Extensive links to many Islamic websites Please forward your comments and suggestions to
Imam Mahdi (ATF): “Close the doors for questions that do not concern you.”
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The IUS conducted 3 Ramadhan programmes during the first three weeks of the holy Month. These included Iftar, recitation of Dua iftitah, and lectures by Maulana Sheikh Musharraf Hussaini, Brother Mustafa Mawjee and brothers Hassan Bokhari and Farhan Zaidi. All programmes were attended and received very well by members. The second IUS Umrah trip took place during the last two weeks of December, with 14 brothers and sisters taking part. For a full report see pages 10-11. The first monthly seminar of the year 2001 will Inshallah take place on Friday 26th Jan at the College of Law. The programme includes a lecture on Salah by Sayyid Mohammad Shabbar, and a lecture on political ideology in Islam by Sheikh Shomali. Sister‟s circles will resume again this year, with the first programme taking place in February . Full details are attached with this newsletter. We would like to remind the brothers and sisters who have not renewed their membership for this year to do so as soon as possible in order to keep receiving details of our activities.
Shahadat ImamAs-Sadiq (AS) Wiladat Imam Redha (AS) Shahadat Imam Jawaad (AS)
The Voice of Unity Islamic Unity Society Registered Charity No. 1066910 Mail Address: Box 145 37 Store Street London WC1E 7QF E-mail: info@ius.org.uk Telephone: 07971 404 647 Fax: 0207 640 2372 Internet: www.ius.org.uk The Voice of Unity newsletter is currently seeking an amateur graphic designer who can offer their services to co-ordinate and design the graphical layout of the newsletter. Qualifications are not essential, but some general experience and capability is required. The position offers a chance to gain hands-on experience of designing a magazine using graphical design software, while seeking the pleasure of Allah in contributing to the newsletter of the Islamic Unity Society. Please contact Mohammed Al-Hilli on 07940 536 440 or e-mail malhilli@hotmail.com
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