-:Editorial:-
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Contact Voice of Unity E-Mail : editor@ius.org.uk
Web: Dear brothers and sisters, Assalamu alaykum wa rahmatullah
We are pleased to bring you this special edition of the Volce of Unity' celebrating ten years of lUS. We have compiled a selection of articles from past editions with themes just as relevant today as they were when first published. Much has changed over the past ten years' As Muslims living in the West, we are under much more public scrutiny than ever before. Major events around the world have had a direct impact on our lives. From New York to lraq, our religious identity has." propelled us into the public limelight. More closer to home, the July 7'n bombings have asked probing questions about the duties of Muslim communities towards their youth and have stimulated a healthy debate among the British public about lslam and its stance on terrorism, tolerance and the likes. Yet we are still faced with the same challenges that were present a decade ago - how to present lslam in. a coherent way to both Muslims and non-Muslims; and to engage and inspire the youth with the wisdom of the Ahlul-Bayt (AS) in a world which lmam al-Kadhim (AS) likens to seawater - the more one drinks from it, the thirstier one becomes. Today's buzzword is'dialogue'- between individuals, religions and races'
But this is by no means a new concept. we know that the prophets of Allah (SWT) engdged in dialogue with their families, tribes, and despotic rulers in in attempi to spread the message of truth to mankind. This is a simple
example of how lslamic concepts are universal - confined neither by time or place. lt is our task to devise a way of presenting these concepts in a manner that is tailored to our respective societies. we can all appreciate the notion of 'Seek first to understand, then to be understood'' When Prophet Nuh (AS) said: 'l have come to you with a Clear Warning: That ye serve none but God'(1 1:25), he did so only after 950 years of understanding his people.
Allah (SWT) makes our mission clear to us in the Holy Qur'an:
'And strive hard in (the way of) Allah, (such) a striving as is due to Him; He has chosen you and has not laid upon you a hardship in religion; the faith of your father lbrahim; He named you Muslims before and in this, that the Messenger may be a bearer of witness to you, and you may be bearers of witness to the people; therefore keep up prayer and pay the poor-rate and hold iast by Allah; He is your Guardian; how excellent the Guardian and how excellent the Helper!' (22'.78) The lmams (AS) provide us with the most sublime way by which we can reply to Allah (SWT)'s call, in Du'a Sha'baniyah: 'My Lord, make me one of those whom You call and they respond; when You look at and they are thunderstruck by Your maiesty. You whisper to them secretly and they work for You openly" Finally, we would like to sincerely thank everyone who has contributed to the Voice of lJnity over the past ten years. We pray that you will continue to support us in this humble cause' Wassalamu alaykum,
AliAl-Mawlawi, Editor
2
Voice of Unity Committee
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Tel:
08709 220647 Voice of Unitv 6 Wilmslow Rd. Unit 203 Manchester M14 5TP
Sr Noor Abbas Br Abbas Al-Masaudi
Br Musa Naqvi
Sr Motahare Yadegarfar Sr Sarah Al-Bachari Br Hussain Hamid
Registered charity no. 1
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Editor: Br AliAl-Mawlawi
Graphics: Br Gassan Ahmad
Voice of Unity is a Publication of the Islamic Unity Society.
&&&a&a& Maif
box: Letters to Editor
Feature: Muhammad (SAWW) The Statesman
Special: How to be a better Muslim Personalities: Sa/ma n Al-Farsi
I
Career: Law
10
Recipe: Zarda (sweet rice)
11
My Lord & l: SUPP/ications for the month of Ramadhan
14
Spiritualityt Dua - Our Connection to the Heavens
Faith: lntercession of the
16 18
Masumeen
Akhfaq: Backbiting ExPlored
20
Book Review: Daughters of Another Path: ExPeriences Of American Women Choosing lslam
22
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- r Mailbox: -l -
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xx Letters to the Editor xx
Dear Editor,
'Voice of lJnity' ' !t ltujy *ut such a deI reI am writing to you sir to applaud Your my worx in the magazine'
lioht to read. After
.Y;;:;;l;;;"ii-to
tu"n'ii#'Lilxcitement ..uuo
the other
articles "i;;"s
+ha'
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WhatllovedmostabouttheseW-aSthatnotonlyweretheywritteninanexquliiuiihLy *"t" taixing about the most ot eouc-uieilvrl, sitety coherent "o*.! "no tro"t'iil" rt"irt' uno eac[was entwined "no
precious thing to ,.n", o,r'i"i*Gui'tn"y "ur" J"to struck when I think' subh;T!F with a kind or p"s,'onutt the people I know! hanallahthese striates '"i"*"nf" considwas very mind opening;'l l:u"'once memory ;so'manv oi *re Hajj rituals are in Br Ali Habash's article (Vol10:'t ) K":;;;i ine trat tnat ihe existence of God' ered the simplicity "f th; ij," f'f ,t"u"l make existence would of a black femate "*"On"ifVfr"ViO'J"urtii"'j*tit'ing iit.j ur*"V. rrafipen' iltustrated that.Altah,s i##;il;;tu all the answers are glven ' when meaningless, just like and Sr Noor Abbas's diary "n'!*"t read Sr Ro.semary's poem I was so thrilled when I there' I could actually see myself account and true presentation of Muslims' "ifrrii' beautiful a lJnityis of Mashallah' Voice Allah'(swt) bless vou for all vour rtrav r'1s1. r" Thank you ror noroingih?il"#ii"r"rn soon! I hope to read the next issue
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Volume 10
" If you have any com-
ments, criticlsms or suggestions about the content of Voice of Unity, please email the editor at editor@ius.org.uk"
,V g,$. *
- : Feature: -
t'it l$
Br Yasir Al-Wakeel, JulY 1999
Prophet Muhammad (SAWW)'s role as the final messenger of Allah (SWT) is undeniable and is a source of unity amongst all Muslims. Yet many of us forget that the Prophet too was a leader and a great one at that. This fact is attested to by a book written by the American astronomer and mathematician Michael H Hart. In his book'The One Hundred: a ranking of the most influential persons in history' he goes out of his way to search for the one hundred most influential people from Adam to date. What is so surprising about this
book, targeted at the 2O0 million nominal Christians of America is that Jesus Christ whom he considers as his Lord and saviour is not even second, a place that he leaves for the self appointed apostle, Paul. Prophet Muhammad (SAWW) is ranked first, confirming what Allah (SWT) has already said in the Quran: 'Most certainly (thou Muhammad) stands on the highest pinnacle of behaviour' (68:4)'
Muhammad (SAWW) is often described as the prophet of Mecca and the legislator of Medina' The above description, whilst highlighting the two distinct phases of Muhammad's prophethood, is perhaps based on the traditionally envisaged prophet as a quasiphilosophical figure whose spirituality negates the possibility of his being leader' This view
point, perhaps being derived from man's tendency to ignore and rebel against prophets of God, is one that is strongly rebuked by the example of Prophet Muhammad (SAWW) whose role as statesman accompanied side by side his prophetic mission, thus integrating the two qualities. From this, we see that the early part of Muhammad's prophethood, the birth of Islam, is more concerned with the 'traditional' side of prophethood, Yet whether this is an ideological stance or one of circumstance is a question to be addressed. The second paft, that commences with the Hijrah, sees Muhammad's role as prophet widening to incorporate legislator and spiritual mentor under the expanded banner of prophet' However, is Muhammad (SAWW), in the context of Islamic beliefs, more an adjudicator than a legislator? Muhammad (SAWW) became ProPhet and the messenger of God's revelation to mankind at the age of forty in his native town of Mecca. As Islam was to be a universal, allencompassing religion, the prophet was hence sent for the benefit of the whole of mankind rather than purely for Meccans or Arabs alone' Prior to this Muhammad (SAWW) was known for his piety and truth within the confounds of his society. Although he was "unlettered", or illiterate, he often spent time pondering the
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r
U
- : Feature; existence of a divine force, particularly in the time of Ramadan when he used to spend much of his time in the cave of Hira, and he as such rejected the pagan traditions of those around him. His piety and honesty were well known among his immediate surroundings and this shepherd was known by the title as-Sadiq al-Amin (the honest and trustworthy). These virtues, together with his simple way of life and the sharp contrast with much of the people around him in this jahiliyah
an ideal candidate for prophethood. The first thirteen years period made him
of Islam, spent in
Mecca professed ideology, a transition between the beliefs of the jEhiliyah and those of Islam. Islam was to come slowly and gradually, by first professing its beliefs and hence creating a firm basis,
were, in terms
of
and to later expand on the practical sides such as the Islamic shari'ah as occurred in Medina. This ideology, in
basic terms, of walking before you can run, was both chosen as a logical way of spreading Islam and a product of the oppression that surrounded Muhammad. Hence Muham-
mad's methodology even at this time reflects his qualities as a statesman and a practical spiritual leader. The verses that were revealed to Muhammad (SAWW) in Medina, as opposed to those revealed in Mecca, were the basis for Muhammad's early methodology. At this time, the Quran imparted the basic knowledge of Allah (SWT) and gave brief answers to many common misconceptions of that time. It also invited people to the basic principles of morality and highlighted the error of the jahiliyah period. With re-
gard to syntax, the early verses consisted of short and concise sentences and were
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e#l
couched in very fluent and effective language to suit the taste of the people to whom
Mecca and took a separate route from others in order to wrong foot those who were plotting his murder.
prophetic traditions, were those regarding the simpler more basic fundamentals of
prophet's role as leader was, in a sense, made more official. In the next ten years, Muhammad had founded the first successful Muslim state. This was a state were there
they were first addressed, Even the early ahEdrth, or Islamic belief.
After fou r yea rs of preaching in secret, the result of which being that a few good people accepted the message forming the nucleus of the future Muslim community, the Islamic movement in Mecca then entered its second stage. This continued for nine years and a fierce struggle began with the old order, Again, the prophet is spreading the fundamentals of Islamic belief - as is the traditional role of the prophet whilst also assuming the role of politician in many instances. One of which being the use of his uncle Abu Talib and the wealth of his wife Khadija to provide a batten against the disapproving
prominent figures of Quraish. Muhammad, again under the new umbrella term of prophet advised his people to leave and escape the persecutions of the Meccans. Eventually, having made a binding agreement with the people of Medina, he decided to leave for Medina.
From a logistical viewpoint the wisdom of this move is clear, although Mecca being the focal point of Arabia and
hence best place to spread Islam, Medina was a safe haven for Muslims and would allow them the time to develop and expand until they
were powerful and
strong
enough to return to Mecca, This decision was taken to keep Islam alive and also, to fulfil his role as the Muslims leader, to end their persecution, Even the Hijrah, can be seen to reflect Muhammad's qualities as a leader; he was among the very last to leave
Volume 10
In Medina, the
was to be no secularism. Thus, the prophet's mosque
was the focal point of society. This was the beginning of the new era of Islam. Despite opposition and even military confrontation from opponents
including Quraish, the Jews, Christians as well as the hypocrites, Islam succeeded in subduing the whole of Arabia after a hard struggle of ten years and was hence in a position to extend its universal message to the outer
world. Continues Next Page
-rGontinued !Whilst in Medina, as well as being spiritual mentor, Muhammad adjudicated many rules as is reflected in the Quranic teachings and hadith of this time. In the 114 chapters of the Quran can be found a vast number of verses with legal injunctions (ahkem) in them. These ahkdm are directly important to the life of a Muslim, for: they are the basis of the Shari'ah. There are supposedly 500 verses containing legal connotations in the Quran, a large majority of these were revealed in the Medinan chapters Hence in Medina, the Shari'ah, or code of conduct which contains the Islamic religious, social, civil, commercial, military, and legal codes, together with many other codes was defined. The number of prayers was set following the night journey, fasting was imposed as was the paying of ZakEt, or alms. Conditions for the hadd punishment were also laid down. Thus Medina was a state that was bound by many rules, Yet, was Muhammad a legislator? The modern use of the term legislator is derived from the doctrine of separation of powers. This theory originated from Aristotle and was formulated by English writers and controversialists of the seventeenth century and later developed by John Locke and Montesquieu. According to this, power is composed of three: executive, legislative and judiciary. According to Munro, legislative activity is the enactment of general rules for the individuals of groups in a society. The executive's function includes actions for the maintenance of order, in the implementation of the state for the defence of the state in the conduct of external affairs and in the adrninistration of internal policies. However, both these suggest law making powers, and yet, to a Muslim, Muhammad was but a prophet - the rules and laws were from Allah, Yet the judicial powerls function is the determination of issues of fact and interpretation and dealing with crimes or civil cases. Muhammad, the judiciary, was the applicator and not the maker of law. He applied and interpreted the law of Allah - the Islamic Shari'ah. Hence, in the twenty three years of his message, Muhammad (SAWW) had in fact changed the traditional view of a prophet that was perhaps apparent to some extent in Mecca, to a new more dyn:amic umbrella term for the leader, statesman, judge and arbitrator of Medina and the wlrole of,the Islamlic world, In short, it was:his initlia!,,sucCessful rnethodology that has alilowed:Islam,,with its many contemporary enâ‚Źrn|es,,to sufvive to this day.
UOiUe
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tfie Qower Of Knowfef,ge Martyr Ayatullah Murtahdha Mutahhari Knowledge gives us light and power; faith gives us love, hope and warmth. Knowledge helps make implements and appliances and accelerates progress; faith determines the purpose of human efforts and gives direction to them, Knowledge brings about outer revolution; faith causes inner revolution. Knowledge makes the world man's world; faith makes life the life of humanity. Knowledge expands the existence of man horizontally; faith lifts it up vertically. Knowledge trains man's temperament; faith reforms man. Both knowledge and faith give power to man, but the power given by faith is continuous whereas the power given by knowledge is disjointed. Knowledge is beauty; faith is beauty too, but knowledge beautifies reason and thought; faith beautifies spirit and feeling. Both knowledge and faith give man security, but knowledge provides outer security whereas faith provides inner security. Knowledge gives protection against diseases, floods, earthquakes and storms; faith provides security against restlessness, loneliness, sense of insecurity and low thinking, Knowledge harmonises the world with man; faith harmonises man with himself.
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issue
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Volume 10
-:Special:-
Vro2ie-g a--t
ffi "1,.
3**ruin
,:amr* nne day
the FrcE,**t {SAWW} and said ta him:
K$lmryr ffi$&
t*
"f; Me*ge*ge{- sf &ilrah! 1v,e csETlE t* ask y*u a f*w
quex.t!*ns abn.ut the aFfairx. ,lf this liFe end the her.eafte{." "A,sk whet ynu wish."
trt
I"d tike ts he ltre str**gest *f nrerx,
like Allah, {t I'dprotective a
If ycr-N put yCIa*r trust in &llah, ya*;r & will he t{-re strurxgesk sf men,
Atlah
I'd like t* be lh* m*st just rraan.
A
A8*ahk wrrath on tFxe BeEirs fsr" oth,erE v*hat yau Day of Judgemenl. desire For" yeiurceil and ynu will be tFxe nr*st just nF rnEr*,A If y*lx da ,nsh 8*se your
be uery
nins
a;.lC i*!E messe&g€r lsve
, ynu
will
be arnomg their belsved ones"
A I wish ts be.cafe fr-Em
temper wi[h *ny *f y*ur
'Be,sire fqr sthes:s wfrat y*u desirx fein y*urxe[f, and yc:rx wiB[
,n"xen.
a I"d like my &
&
I want ln be Lhe best
besl pf
juxt *f
Ferw.
FRen.*
feXic$,*v
pr-*vide ynu
with a covering
plnl*cti*n on the Bay cf Judgemerxt.
frts What
rryill save rrls
from xins?
.4 Tealx, hurnilihr and illrlew,. {"}
"8t
Wh*t are &e hest deedx in *re eyex of All*h? Gentle ffta:r1 Fr€n*, rnodeaty and patience.
creatute"c
What are the worst evils in , y*u will be safe a the eyes of Allah? frr*rl tk wratJr sf &lleh sn th€ A Hot hrnper and rniser{iness. Bay cf Judgernent.
I"d like rny Q prayens to be
|^r +
What assuages the wrath of Allah in thie lifie and the hereafter?
rxxpomSad"
If
y*xx wek tfre f;nrgivenesx ,of A&tah as much* as Wu trsnr your sins will be veng few.
If ynu avpid furbidden
"&-
achions, your prcyerE will be responded.
a I'd like t& b,e S-re rn$st
Cs&nea{ed eharity and
A kindnees to relatives. {-l ig
What extinguishee hellk fires
on the Day of Judgement?
I'd like Aj{*h n*t to disgrace rr*s sre khe & Fatience i,n adv,ersity U misfortunes. Day of JudEement. tf y*w dqr ncak cnmp9ain to amy f*8Xsw €r-eaturcn y*u will be If y**x g*$Erd ys{,r!f e}xastity, the rrssrct hsn*urcbfe *f n'len, ;r Ailah will not dlsgrace you on the Day oF Judgernent. honounable
.&
ysur lellaw . cr-eaturcs'faults r+ and Allah will
Bay of Judgement.*
be t&*e rn&st
Eo
Do n.ot {.rnc*ver
If y*u lsve wihat Allah
{-l
D* good to stl-rers a*ld 3'cx.r will b.e the
wilX
nr*t di*Erace y*x* nn the
arxd hlis rnessenger;
.&,
A
pruvide rne witfr csver*&g *n the tray of Surd:g.ernent,
ymu gx.lard ysur chasLity,
I'd like t* b,e bl-re msct lsved hy &llah
Fear Allalr, and ynu will be t{-ee msst I'eaq'n,ed pf n*en.
sf *ren,
t*
*If
lear-ned of men,
{-t
July 1999
nfiruffilf*n
tJ
{) B I'd lihe to be the mssl
r*an,
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L.-"; r
Volume 10
an:aj
- : Personalities:
Vai,ib,e
-
Salman Al-Farsi was one of the greatest companions of the Holy Prophet (SAWW) and accordingly, in our eyes, he is very much respected, However, little is known of his life before and after the time of the Holy Prophet (SAWW). This article will attempt to address the gaP in our knowledge of Salman AlFarsi (Salman the Persian)' According to research by Arab historians, Salman was born in or around the year 568 AD in JiYYe, Iran. He was not named Salman at birth but Rozeba, a Persian name. It was after he became
a Muslim that the
HolY
Prophet (SAWW) changed his name to Salman. Salman was an only child' His father was a rich landlord and powerful political figure in Jiyye and the surrounding areas' Salman was therefore lavished with love and very much protected. Most Iranians were Zoroastrians at the time, i.e' followers of the Persian Prophet Zoroaster. Salman was taught the
e$'!:l*l
principles and doctrines of Zoroastrianism and became a priest in the fire temple. Priesthood was a 'blue-ribbon' career for young men of ambition and it brought them status, dignity and prestige. At the tender age of sixteen, Salman's father'managed to get him appointed as a Priest in the local fire temple of JiYYe'
In the
beginning, Salman was happy with his job and he enjoyed the prestige it brought to
him and his familY. However, after three years, he began to
lose interest, finding it monotonous and limited in vision and knowledge. At this time, Salman started feeling that his soul was searching for something else and elusive' He did not mysterious something he knew that he could was but it what know This was the beZoroastrianism. in it not find ginning of his search for the Ultimate Truth' In the sPring of 586 AD, Salman was place of his father to conduct some in sent business at one of his country houses' On his way, he heard some men singing, so he tied up
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U^AippgtJ
- : Personalitiesr his horse and went to investigate. He found himself in a church and asked a member of the congregation why there was no fire in it. He was told that the building was a church and that they were Christians. Salman was very curious and asked many questions to the high priest. The answers and beliefs struck a cord in Salman's heart and he felt that
this was the truth he was searching for. He asked the high priest to initiate him into
Christianity and so Salman became a Christian. Salman was so engrossed that he spent the day with them and forgot to execute his father's business. He learnt about the scriptures and beliefs and resolved to learn the language of the ancient manuscripts. When Salman returned home, he told his father about the
Christians. His father
said
that they had mislead him, to which Salman replied that Christianity was a better religion than Zoroastrianism as
Christians worshipped one God whilst they themselves worshiped fire. But Salman continued; the Christians had to be right because people are the makers of fire and as soon as people stop feeding it, it dies and becomes ashes, whereas God can never die. His father, although appreciating the logic, continued to persuade Salman to revert back to Zoroastrianism. He refused, so his father put him in the dungeons and shackled him in chains. Salman refused
to comply even when he had been in the dungeons for sev-
eral weeks and all of
his
friends and priests of the fire temples had visited him to plead with him, Salman's father now became very frustrated and ordered for Salman to be beaten and tortured, and kept hungry and thirsty. Still, Salman did not yield to the pressure. He began to think about escaping
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not only from his home but from Persia itself. He asked a trusted slave to pass a message to the Christians to help him escape to Syria. The Christian priests replied to Salman to be patient and to put his trust in God's mercy for deliverance, and as soon as a caravan was ready, they would send Salman to Syria on it. Soon, the news came that a caravan was ready. Salman's trusted slave released him from the cell, removed his shackles and led him to the Christians when everyone else was asleep. Salman left for Syria that very night, never to return to Jiyye again. A month later, when the caravan arrived in Damascus, Salman went to live in a monastery. He made the pursuit of knowledge and truth the vocation of his life, He remained in Damascus for
ten years/ and during the
L*,J
ing to these reports, this new Prophet proclaimed absolute sovereignty and oneness of God and forbade idol worship. Salman wondered if this was the answer to his prayers was this the right religion Allah had sent, with definitive answers relating to the des-
tiny of man? He tried
to
gather as much information but all he learnt during the
next year was that
this Prophet considered himself to be the last messenger of Allah
(SWT) to mankind. Over time, Mecca seemed to beckon to Salman. He found a group of merchants and traders travelling
to Mecca and in return for his modest savings, the traders took him along. After reaching Wadi-ul-Qura in Hijaz, the last stop before Mecca, one of
the merchants suggested to the others that if they sold Salman as a slave, they would make a lot of money
next twenty years, he lived in Mosul, Nasibin and Ammuria. In each city, he read, studied and assimilated all religious knowledge. In the beginning, Salman did not doubt that
considering Salman's powerphysique and could split the profit between them. The other greedy merchants
were Christianity,
Continues On Page 14
truth and salvation
found through but as the years went by, doubts began to appear. He felt that the ultimate truth
was still hidden from him. He was happy with Christianity but felt that it could not provide him with satisfactory answers about fundamental questions relating to life and death. Christianity was now lacking in substance for him. Once again, he turned to Allah (SWT) and prayed for deliverance and salvation and to lead him to the truth. Salman had great faith in Allah (SWT) and trusted Him to remove his distress and show him the light of guidance. Salman heard vague reports of the appearance of a new Prophet in Mecca, Arabia in Ammuria, the last city that he had lived in. Accord-
Volume 10
ful
agreed.
-:Gareer:-
rffi$ It'--l*{
r fr-
In one of my very first tutorials at university I remember the tutor saying to us all 'You are not going to have time to go out anywhere this weekend - you have a date with your textbook.' I remember thinking that he was perhaps over exaggerating. Now, two years down the line I wish I had been right' Law in a nutshell is a very demanding course, that being said it is not as dry and boring as is sometimes made out. A love for learning, a desire to keep on top of the workload and a confident mastery of the English language are absolute essentials without which one would be lost in the midst of legal jargon' Anyone considering the future study of law must appreciate from the outset the depth of commitment required.
Why would anYone choose to embrace such intellectual rigours? I hear you ask' Well apart from career aspirations, the study of law itself helps one to develop a logical and rational means of thought, as well as analytical and critical skills which become very beneficial in everyday life. The ability to sift through wedges of paper and distinguish the relevant from the', irrelevant becomes a well earned and even en,:.: viable skill.
::,t::i:rl:r:
those arinterest' eas of 'th.e,:::la$l:Wherc' one l'tas an t,, ,,','MV,:$ptionrsubject last year was interna$on6,f.:::hulma.n rights law which - unlike most othet::ltbjâ‚Źcts that are examined by a three and,::lltt.i.htif hour examination at the end of the vear - included a 5000 word dissertation worth 25o/o of the subject mark' This provided me with the opportunity to concentrate my efforts in researching and writing about tofture in Iraq' One question that I am constantly asked about my chosen career path is that of reconciling it with my Islamic identity' I personally feel that there are areas of English law that are at definite odds with the Islamic Shar'ia and as such despite having to study such subjects I have no intention to take them further. Neveftheless I also feel that there are subjects of law which do not directly conflict with Islamic law and as such are wo*h considering seriously' Whether one realises or not: life in this country is strictly limited by legality, hence I see no reason why we should not try to attempt to understand this legality - for we cannot forever remain on the outside. Law can be used in this way so as to help Muslims as well as the rest of the human community and protect their social rights; thus areas of law including human rights, administrative, immigration, housing, welfare and employment law become tools by which one may help others without upsetting the Islamic balance and if anything furthering it' If law is nothing else it is a respected forum through which one is able to air one's views with the aim of furthering justice and
as such
one,,lli:,iin.:::A'::.p03ition to'IchOose
integrity.
10
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Volume 10
-:Recipe:-
u^O,ise,gtJ
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Itrcfixp&rurr* W
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tio rointnc+ "b* r*n* H* "
hil, luril' *Y*Eir,n oit --
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Volume 10
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11
-:Poetry:-
,sl*sry
in,
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www.ius.org.uk
lssue
3
Volume 10
-:MyLordandl:-
SuppI;cAnoNS
FQR THE MEXYX AF RAMANT{AN
To be recited
daily after prayers
O Allah, gladden the people of the graves/ O Allah, enrich every poor person, O Allah, satisfy every hungry one, O Allah, clothe every unclothed one, O Allah, help every debtor pay his debts, O Allah, relieve every distressed one, O Allah, return every traveller (to his home), O Allah release every prisoner, O Allah, correct every wrong in the affairs of the Muslims, O Allah, cure every sick one, O Allah, ease our poverty by Your wealth, O Allah, change our evil state to a good one through Your excellent state, O Allah, relieve us of our debts, and help us against poverty, Surely You have power over all things.
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To be recited every O Allah I beseech Thee that Thou, r e/ari while taking decisions and rendering possible things and events decisively (decisions which cannot be changed or bypassed), write my name in the list of those pilgrims of Thy "sacred House" whose pilgrimage receives Thy approval, whose efforts are appreciated, whose sins are forgiven, whose wrongdoings are overlooked; that Thou, while making decisions and rendering possible things and events; make possible for me long life, goodness, welfare, and enough means of livelihood, and let me be like him whom Thou helps with Thy Religion; not substituting any other in my place.
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lssue
3
Volume 10
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Gontinued When Salman protested, the merchants asked him to produce witnesses to bear witness that he, Salman, was a free man' As Salman, in a strange city, did not know anyone/ he could not, and was consequently sold' Salman again turned to Allah (SWT) and prayed for deliverance. Over time, Mecca seemed to beckon to Salman. He found a group of merchants and traders travelling to Mecca and in return for his modest savings, the traders took him along. After reaching Wadi-ul-Qura in Hijaz, the last stop before Mecca, one of the merchants suggested to the others that if they sold Salman as a slave, they would make a lot of money considering Salman's powerful physique and could split the profit between them, The other greedy merchants agreed' When Salman protested, the merchants asked him to produce witnesses to bear witness that he, Salman/ was a free man. As Salman, in a strange city, did not know anyone, he could not, and was consequently sold, Salman again turned to Allah (SWT) and prayed for deliverance' Salman was a very pious man and he thought that Allah (SWT) was testing him, he therefore resolved to make the best of his situation' Salman's master put him into hard labour and was a hard taskmaster, yet Salman's work was per-
3rn1n Teliler
September 1998
A clock on the wall falls to the floor and breaks into three pieces. The digits on each piece of the clock add up to the same total.
What are the digits on each Piece?
A traveller on his way to a ceftain village A,
hrtn
rifl]il lgilJgr ! January 2000
fect and could not be faulted. Soon,
many Salman buying other people showed interest in
and eventually he was sold to the cousin of Salman's master. His new master lived in Yathrib (Medina) and soon after Salman was again sold to another Jew and another and another. He was passed through many hands until Uthman bin Ashel bought him and refused to sell Salman to anyone, no matter how high the price. Salman soon taught himself Arabic - the language of Muhammad (SAWW). It was his dream of meeting Muhammad (SAWW) that allowed Salman to get through the long tortuous and arduous days as Uthman was a vicious taskmaster, Prayer was his only refuge and he never doubted Allah (SWT)'s boundless mercy which he counted upon to free him from his misery. Salman remained a slave for a few years. Then one day, he heard that Muhammad (SAWW) had arrived in Yathrib from Mecca. Again, he prayed to Allah (SWT) to allow him a chance to meet him. Soon, an opportunity arose when Uthman had gone away for business. Salman put the ripe and fresh dates he had earned that day in wages in a bag and went to find Muhammad (SAWW)' He found him in Abu Ayub Ansari's house and as soon as he saw the face of the Holy Prophet (SAWW), he was dazzled. He said quietly "By Allah (SWT), this cannot be the face of a man who has ever told a lie. If there is any face that can be the face of a Messenger of Allah (SWT), that is the face of this man."
I4
1
reaches a road junction where he can turn left or right. He knows that only one of the two roads leads to village A, but unfortunately he does not know which one. Fortunately he sees two twin brothers standing at the junction, and he decides to ask them for directions.
The traveller knows that one of the two brothers always tells the truth and the other one always lies. Unfortunately he does not know which one is which. The Question: How can the traveller find out the way to village A by asking just one question to one of the two brothers?
Answer 1: 9Z=8+L+9+9
gz=r+6+t+oI gz=z+I+zI+II
Answer 2: 'Uel urnl plnoqs lalle^ell
eql
/,,oN., sl leMsuP eLll Jt pue '1q61.t u:n1 plnoqs
ralla^eJl aq] ',,s44., sl laMsue eql JI //eJeqlolq rnoA ol 6ulpror:e y a6e11tn ol peel peor ]Jel aL{l seoc.. 'sr 1se plnoLls lallenell aql leqt uotlsanb aq1
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Issue
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Volume 10
- : Notice Board : -
uigi@,gll Lu-t-,J
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www.ius.org.uk
Issue
3
Volume 10
15
v,e#
-rSpirituality:n$$$ ai
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3
Du'a or supplication is our own personal of communication with our Creator. Unique in that it gives us the freedom to pray for others and ourselves, du'a also gives us the
means
opportunity to ask for forgiveness, success, prosperity and whatever else we may desire, It is unlike the obligatory pillars of Islam such as prayer and fasting which have a rigid standard of regulations, because through du'a we are able to use our very own individual styles of expression.
Importance of du'a We have all undoubtedly been through some testing moments in our lives, and in such situations may have turned to close family and friends for help. Although they can provide us with valuable reassurance and comfort, they probably can do very little in helping to resolve the problem, Therefore it is necessary to confide in He who is the All-Listening and Most Wise, since it is only Allah (SWT) who has the power to really make a difference. Verily Allah (SWT) says in the Holy Quran, "When My servants ask you concerning Mâ‚Ź, I am indeed
close (to them)t I listen to the prayer of every supplicant when he calls on
Me" (Surat al-Baqarah 2:186). However, it is important that we do not get into the habit of making du'a as a last resort and only after all else has failed. Surely if we remember Allah (SWT) at times of well16
Sr Oola Ajina, January 2002
being, then He will remember us at times of difficulty. Therefore supplication should be a regular part of our lives, especially since it strengthens our relationship with Allah (SWT). The severity of neolecting du'a The consequence of not making du'a is explicitly summarised in a single ayah of the Holy Quran, "And your Lord says: Call upon
Me, I will answer you; surely those who are too proud for My service shall soon
enter hell abased" (Surat Ghafir 40:60).
Conditions necessarv for du'a to be accepted Sincerity - When asking Allah (SWT) for forgiveness for example, we must really mean it and be truly sorry for our past mistakes. After all, there is little hope in our du'a being accepted if the supplication is only half-hearted. Lawful Earnings - Another of the prerequisites for the acceptance of du'a is that the source of income should be lawful, e.g. not obtained by gambling or selling alcohol. Likewise the food consumed should be halal. Knowledge of Allah - Before we can call upon Allah (SWT) for help, we need to have some understanding of the Creator and His religion. A group of people once came complaining to Imam as-Sadiq (AS) saying that they call upon
www.ius.org.uk
Issue
3
Volume 10
-:Spirituality:Allah (SWT)
in
supplication
but He does no answer them. The Imam replied to them, "Because indeed you supplicate to whom you do not know." Recommended etiquettes of du'a
As with all actions it is commendable that we start with bismillah (In the name of Allah), it is also recommended that we refer to our Creator and His glory through mentioning His names and attributes. Next, it is beneficial to invoke blessings on the Prophet Muhammad (SAWW) and his holy progeny. It is also strongly advised that before praying for ourselves we pray for others first, especially for those who
have died. This is because when a person's life draws to
a close, the opportunity
for repentance and doing good ceases/ and the deceased is held at a transitional phase which lies between death and the day of judgement - this is the Barzakh. During this very vulnerable time the person is subject to a lot of questioning, therefore it is the suppli-
cation of the living for the
dead that can help them at this most crucial point. In remembering the dead in our prayers we can only hope that when the time comes for our own souls to return to their Maker, there will be Muslims praying for us throughout this duration of difficulty. In addition to this, mentioning our Muslim brothers and sisters in du'a not only teaches us to be more compassionate, but it also means that the du'a is more likely to be accepted.
K&X:W&k
Wm.wry, If the
idea of choking down a pills few to relieve a migraine doesn't appeal to you, then how about twirling some needles into your forehead? The fine aft of acupuncture has been around for centuries as
an alternative form of
pain relief. Originally from the Far
East, it has since grown in popularity in many Western countries. So why are more people flocking to use a treatment which involves them looking like something from a low-budget horror movie? Is it indicative of the current trend of modern society which is looking for alternatives to traditionally used drugs, or is it a sign of sheer desperation? For those who use it regularly, the answer could not be more straightforward - it works.
The Chinese believe
that there is a constant stream of energy or qi
(pronounced "chee") which flows through the body via special channels. By inserting a number of flexible hair-thin needles just under the skin at certain points along the channels, the imbalances in this natural flow of energy are regulated, thus preventing or
]
qroptelAe,lqly
2000
Some studies have
shown
that insefting needles into the skin stimulates nerves in the
underlying muscles. This stimulation sends impulses up the spinal cord to a relatively primitive part of the brain known as the limbic system, as well as to the midbrain and pituitary gland. Somehow this signalling system leads to the re-
lease of internal chemicals that block pain signals in the brain and spinal cord.
It is important that acupuncture must only be
performed by trained experts, Also one should always consult their general practitioner before visiting an acupuncturist, especially since there are some conditions for which this form of therapy would not be advised.
treating disease.
Not convinced?
Sci-
ence also has neither proven nor accepted the notion of qr) however more evidence is accumulating revealing that
acupuncture leads to real physiological changes in the body.
;tl:&js*gx*i:is,gfni*1t{tiwci.}!**dsi'i t..
_1' {r
.:'8t
.m:.
{lr.
:ri!tr!.
www,ius.org.uk
from sins excspt the one who controls his tongue.tt
"Frlo one is safe
Issue
3
Volume 10
ap
ll*
t7
-:Faith:t tr.ll
ll,aile^er&-
', r, ,,. t
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Seeking intercession from the Muslim saints, the pure Ma'sumeen (AS), is generally regarded as a feature of Shia philosophy. However, the origins of the teachings are both broad and deep since they go back to the Holy Prophet (SAWW) and can be found widely in the Holy Quran as well. Given the breadth of the subject, it seems appropriate to approach it from three perspectives and address three questions. Firstly, what is intercession and where does it come from? Second, from whom should one seek intercession? Finally, what should one seek intercession for? The term intercession in the Shia context refers to a plea made to Allah (SWT) by a Ma'slm (discussed below) on behalf of a supplicant. There are many verses in the Holy Quran that elucidate the doctrine of intercession.1
of the important verses for our 'O you who believe! Fear Allah and seek an approach to Him, and strive hard in His way, that you may One
analysis is the verse,
be successful' (5:35). Another important verse is, 'Those whom they call upon, themsefves seek the means of access fo their Lord - whoever of them is nearest and they hope for His mercy and fear His chastisementl surely the chastisement of your Lord is a thing to be cautious ol;'(17:57). 18
I
The key word in the holy verse
is
'wastlah', which refers to a means of approaching a personality of very high position or an unapproachable height which otherwise could not be accessible. Allah (SWT) chose to reveal His will to His Prophets and the chief of the Prophets being the Holy Prophet Muhammad (SAWW). Hence the chief wasilah or means to approach Him, can be none but the Holy Prophet (SAWW) and those whom Allah (SWT) commissioned to be his successors, the Holy Imams (AS). Hence the Holy Prophet (SAWW) declared, "The likeness of my Ahlul Bayt (the holy members of his family) is like the Ark of Noah, whosoever embarks on it is saved, and whosoever strays away from it is drowned and lost. " The term wasllah, i.e. a means of access to their Lordl appears again in verse (I7:57) and centres on identifying the right wa$ lah. The verse describes how the people who the non-believers were seeking intercession from, were themselves seeking intercession from higher spiritual beings who were closer to Allah (SWT), Some schools of thought hold the view that obedience is itself the means/ however verse (5:35) refutes this view, as the believers are ordered besides taqwa (piety) and striving
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Issue
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Volume 10
-:Faith:-
VQf,,hg,e,e|
in His way, to seek wasllah.
Therefore wasilah cannot be
obedience, which means taqwa or striving. Wasilah is something other than one's own action and the Holy Quran asserts that the HolY
Prophet (SAWW)'s prayer for forgiveness and blessings, is a means of approach, besides man's own actions, From an anecdotal historical perspective, it is interesting that both the Shia and Sunni schools of thought ac-
(SWT)'s permission,
absence
of such
in the beings,
would be meaningless. In order to ascertain who these pure saints are, we need look no further than Ayat al- TathTr, 'Allah only
wills to keep away from you Ievery] uncleanness'
Ahlul Bayt [People of the Housel and to purify you Ia thorough] purification'(33:33). O
knowledge that the Holy Prophet (SAWW)'s companions used to seek his prayers
as a means of
approaching
Allah (SWT).
This brings us to the issue of what the teachings say about whom to seek intercession from. A verse that addresses this is one of the familiar, Ayat al-Kursl, '...
Who is he that can intercede with Him but by His permission?' (2:255).
This section of
the verse is very impoftant since it makes clear that intercession is allowed with Allah (SWf) only by those who are authorised or those who have earned the right by their own unique virtues. Only such distinguished ones will be able to intercede on behalf of others and none else. This qualification prescribed for intercession proves that those who intercede must themselves be totally free from sin, and should not need intercession for themselves. Other verses to the same effect include the verse,
'On that day shall no intercession avail except of him whom the Beneficent God allows and whose word He
is pleased with' (20:109). The cumulative directions
from these various verses
proves that there must exist such beings of unique purity and excellence, otherwise the provision made for the intercession to be only by Allah
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Issue
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Ayat al-Tathir clearly indicates that none but the Holy Ahlul Bayt (AS), who have been purified by Allah (SWT) Himself, shall be entitled to intercede on behalf of sinners, for the purified Holy
Ahlul Bayt (AS) are
sinless
and they alone need no intercession at all. It is therefore clear why the Holy Prophet (SAWW) gifted his followers a parting caution when he advised, "I leave behind me two
weighty things, the Book of Allah (SWT) (the Holy Quran) and my prageny (the Ahlul Bayt (AS)). If you keep yourselves attached to these two, nevert never will you go astray." The teachings define the Ahlul Bayt (AS) to be the household of the Holy Prophet (SAWW), including his daughter, Holy Lady Fatima (AS), Imam Ali (AS) and the other eleven Holy Imams (AS) from his progeny. These fourteen pure and sinless saints are referred to as the Ma'sumeen. It should also be noted that other pure personalities such as Hadhrat Abbas (AS) and
other holy martyrs are also
intercession. None of them ever yielded to falsehood and their lives had always been beacons of light and guidance for humanity. With respect to the
third question of what
we
should seek intercession for, Imam Ali (AS) has provided a beautiful example in his du'a (supplication) taught to Kumayl ibn Ziyad, in which he innovatively seeks intercession from Allah (SWT) to Himself: "O Allah, I am seeking to gain Your closeness through remembrance of You; I seek Your intercession with Yourself. I beg You out of Your infinite generosity to bring me close to You, to bestow upon me appreciation of You and to inspire me with remembrance of YoLt." Upon reflection, it appears that intercession is the
mechanism for reconciling Allah (SWT)'s justice and mercy. Humanity has been kept hopeful of the divine mercy/ for Allah (SWT) has
declared, "Sabaqat rahamatt 'ala ghadhabl" - "My mercy
excels My wrath". Seeking intercession is an active set-
ting of an extraordinarily high value to the special attachment of the intercessor to Allah (SWT) by the strongest ties of love. Through His beneficence He has enacted a design that His mercy shall
excel his justice, with the
causative factor being the gift of intercession.
References
1
In order to explore the concept of intercession as it appears in the Holy Quran, I have relied extensively on the Mir Ahmed Ali commentary. 2 Jamia Saghir, vol 2, p533, hadith 8162 3 Sunnan at-Tirmidhi, Hadith 4A36
regarded as avenues of
Volume 10
19
-:Akhlaq:-
Ghibah, or backbiting, is one of the destructive sins of the tongue. Its punishment in the hereafter is profound, and its detrimental effects in daily life are clearly visible. However, in spite of these well-known truths, the following facts remain to be an enigma: a) Many Muslims commit the sin of backbiting, b) They do so on a regular basis, and c) (Probably the saddest fact of all), they may be completely oblivious to it.
This is worrying because backbiting is indeed an act so repulsive in the sight of Allah (SWT) that it has been likened to eating the flesh of one's dead brother, "...And spy not, neither backbite against one another, would any of you like to eat the flesh of his dead brother? You would hate it, and fear Allah, verily Allah is the One who accepts repentance, Most Merciful." (49:L2)
voabs etr
Br Mohammed Al-Hilli, May 2001
"Even if what I say is true?" The Prophet answered, "Indeed this is ghibah (backbiting), and saying what is false is buhtan (slander), and that has heavier punishment." Therefore, backbiting is mentioning a fellow Muslim in any manner that he or she would dislike. This includes talking about physical appearance, family lineage, conduct, religious deeds, and general life matters. Imam Ali (AS) adds to this in his saying, "He who listens to ghibah (and does nothing) is like he who backbites." What is not uttered by the mouth can also be backbiting, since ghTbah includes written statements, physical actions and imitation, as described in the hadith reported by Al-Tirmidhi and Ahmad ibn Hanbal, which states,
Clarifying the Delusionr What is backbiting?
It is narrated that the Messenger of Al(SAWW) lah once told his great companion Abu Dhar Al-GhafarT (RA), "O Abu Dhar, beware of backbiting". Abu Dhar asked, "What is backbiting, O Messenger of Allah?" The Prophet (SAWW) replied, "It is mentioning your brother with whatever he dislikes." Abu Dhar then said, 20
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Issue
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Volume 10
-:Akhlaq:-
V'g!99git IJJL^I
The Ill Effects of Backbiting and its Consequences The effects of backbiting are clearly described in the sayings of the Prophet Muhammad (SAWW) and the
Ahlul-bayt (AS). Imam as-
Sadiq (AS) has explained that ghlbah devours good deeds like fire devours firewood. In addition, Imam Hasan (AS) was once told that a man had spoken unfavourably of him, so the Imam sent him a dish of dates. The astonished person returned and asked the Imam, "I spoke badly of you,
yet you sent me a
gift?"
Imam Hasan (AS) replied, "You have given me your good deeds as a gift, so I
wanted to return the favour." Whilst the Prophet (SAWW) was in the Mi'r6j (ascension to the heavens), he witnessed one of the punishments of backbiting. There he saw a group of people scratching their faces with long nails. When he asked Jibraeel (AS) about them, Jibraeel said, "These are the ones who used to backbite on people and take away their rig hts. " As well as the long-term punishment of backbiting, there are also immediate social consequences. Not only does glI bah destroy people's relationships and friendships, but it also serves to highlight people's faults and damages their reputations. This in turn leads to enmity and hatred between individuals, and en-
courages moral decay
communities.
in
Why do Muslims Continue to Backbite? Careful study of the fitrah of
a
human being can explain the drive for performing such
a sinful act. This includes lack of fear of Allah (SWT) and disobeying His commands, as well as arrogance and igno-
rance. Other motives are envy/ jealousy, seeking the approval of others, or it may
simply be a means of 'making conversation'. One may also backbite another in a selfish attempt at raising one's own social status by putting down
when confronting them can cause further problems, one should pray and seek repentance for that person. Thus the task of warning and advising others of the dangers and punishment of backbiting lies upon every Muslim. As Muslims blessed with the Deen of Allah (SWT), we have been given the responsibility of being the best examples with regards to our manners and akhlaq, and will be held accountable for our actions through the senses.
others. This is absurd beif successful, one may
cause
achieve the desired status momentarily, but the dis-
grace of being
dragged
through the pits of
hell
awaits.
Repentance Through examples of the Holy Ahlul-bayt (AS), we know that repentance for backbiting is achieved through, firstly, seeking the forgiveness of Allah (SWT), followed by forgiveness from the person(s) who have been afflicted. Prophet Mohammad
(SAWW) said, "Ghlbah
is
worse than adultery, because a man performs adultery and repents to Allah (SWT), and He may accept his repentance. However he who backbites is not forgiven until the person who was backbitten forgives him. " In situations whereby the victim of backbiting is no longer alive or
"The m$st rrieiuus Ferson is he nrhs loeks for other Fesplets defeets while he overlooks his o\tru faults,"
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Issue
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Volume 10
2L
U
- : Book Review: -
As paft of my growing interest in comparative religious studies I was immediately drawn towards Carol L. Anway's Daughters of Another Path; a real life story based on her reconciliation with, and acceptance of, her daughter's conversion to Islam; along
of Muslim women, and refusal to give in to the common stereotypes associated with them. Having said that, one cannot es-
s#:
Sr. Shetha Hadi Al-Attar, May 2000
band. I wanted it so badly, I
cried to several of them to help cape noticing how despite admirme and most of them said, "I'm ing these women for the search"to fill the sorry - I don't know" or "I'll write ing they undertook to you" but I never heard from spiritual void"4 felt in their lives, them.7 and openly admitting with the accounts of several that this 'void' was the "Some of the women Regardless of the testiother American-born women product of years of frus- tried to prove Chris- mony of fifty-three choosing to embrace Islam. trated and dissatisfied tianity to their hus- converts, and the conAlthough a lot of the book is prequestioning of the bands. They sought sistency in their assersented in the shape of extracts Church, ministers, and help from Christian tion that "Islam suptaken from questionnaires and clergymen, the author leaders but were plies the answers"s, letters submitted by the conherself can still accept frustrated in their that it "gave answers verts, what is added by the auwhat she is reporting to questions lthey'dl thor herself as a running comattempts...Several to of these causes be the had and questions mentary struck me as well requestions religious discontented women's searched, giving a balanced and fthey] didn't have"e, seemed unsettling and belief in Christianity: above all, that it unbiased picture of Islam. For Some of the women to them. Whereas clears the reigning instance, Anway writes of her tried to prove Christian- Islam tends to "have confusion of the daughter's conversion as a learnity to their husbands. the answers", there Church and its explaing process for the family as a They sought help from is often confusion in nations of the Trinity, whole: Christian leaders but Christian theology." and instead provided Our whole family has been enlogical answers/ 'I were frustrated in their riched and enlarged by our venquesthat put everyfound a teaching religious attempts...Several ture with her to see life with new proper perspective, its in thing to them. unsettling tions seemed perspective and insights.2 and appealed to my heart and Whereas Islam tends to "have Her intention in writing such a intellect. It seemed natural. It the answers", there is often conbook was because she "felt that a wasn't confusing. i had been fusion in Christian theology.s more positive image was searching. I found a place to needed"3 of Islam. Both "Our whole family Not only does Anway rest my faith."1o, Anway carries of these points suggest a has been enriched point out the main aras a semi-neutral commentaon stimulating and favourable and enlarged by eas causing the gentor: demonstrating neither a perimpression made its mark our venture with eral "confusion" found recognition of the faults sonal on the mind of the author her to see life in Christianity (i.e. gaps in her religion, nor indiand for her to purposely col- with new perspec- "Trinity, original sin, or cating a self-admittance of the late and put together such tive and insights." Jesus as the Son of in doctrinal precisesuperiority God or Jesus as God"6, a forward-looking manuof the other. On ness and clarity she then goes on to narrate how script of personal experiences, on Dauqhters of Anliterary level, a useless some Christian ministers a subject most possibly in conflict source Path is an excellent other are in providing answers: with her own beliefs as a devout of first hand experiences of an I started asking a lot of questions and committed Christian. BeAmerican family coping with the from ministers, theologians, and cause of this I salute Carol L. Anindependent choice of their seniors in the field to help me way for her broad-mindedness embrace Islam. daughter to prove Christianity to my husand truthful depiction of the lives 22
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- : Lantern of the Path I -
VAIQS&#:53qry'
. â‚Źr'S . & . & , & . & , & S . &the .journey & rthey&take. S'& from Showing beginning to end in accepting and eventually even welcoming the decision, and in process treating it openmindedly as a new walk in life for them to explore and discover. Undoubtedly many Muslim readers, as I did, will wonder how and why Anway herself did not become a convert, having presented, by her own free will, illustratively positive stories on people finding repose and spiritual sanctuary and contentment in Islam. The blessing of being
guided,
of being inspired by Allah (SWT) and
shown the path to salvation and happiness in the hereafter is one that must be gratefully recognised by all, whether born into the faith of Islam or steered towards it by some celestial force. The enormity of this blessing is manifested explicitly in many verses of the Holy Quran, where the human race is basically divided into two groups: those who believe and "those who disbelieve"ll, no inbetween ground, and based on this those who disbelieve are the ill-starred and unfavoured lot, who may never see the Light of Guidance and will remain oblivious to its Radiance even though it may cross their lives. Nevertheless, as Islam is not a religion directed at a specific race or culture or civilisation and is open to all mankind, the possibility that people who appear unseeing of its bounties and redemptive values at first encounter, may well choose to embrace it at a later stage. Perhaps I would have been more impressed with Carol L. Anway's story had she, at the end of her journey of discovery, declared her conversion to Islam due to her research and studying of the faith and what its new followers had to say. Giving her the benefit of the doubt is perhaps the safest option here, for who knows, maybe she has become a Muslim after all, as revealed in verse 40 of Surat al-Nahl, "Verily only Our word for a
thing when We will it is that We say unto it, 'Be'and it exists" [16:aO]. References: 1. Surat al-Nahl, 16:93 2. Carol L. Anway, Daughters of Another Path, Yawna Publications 1996 p.v (Acknowledgements) 3. Ibid. p6
4.Ibid. p32 5. Ibid. p36 6. Ibid. p36 7. Ibid. p37 B. Ibid. p37 9. Ibid. p31 10. Ibid. p30 11. Surat al-Baqarah, 2:6
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The best adornment of the believer's garment is precaution and the most blessed garment is belief. As Allah (SWT) said, 'And clothing that
guards [against evil]; that is best' (7:26).
Outward dress is a blessing from Allah (SWT) in order to preserve the modesty of the sons of Adam; it is a mark of honour which Allah (SWT) has given to the descendants of Adam. He did not give that honour to any other creature; it is given to the believers as a means of carrying out their obligations. Your best garments are those which do not distract you from Allah (SWT), those garments, in fact, which bring you closer to the remembrance of Him, and gratitude and obedience to Him. They do not, however, move you to pride, conceit, pretence, boastfulness or arrogance: those things are the scourge of the faith, and their legacy is hardness of heart. When you put on your clothes, remember that Allah (SWT) veils your wrong actions with His mercy. You should clothe your inward part as you clothe your outward part with your garment. Let your inward truth be veiled in awe of Allah (SWT), and let your outward truth be veiled in obedience. Take heed of the overflowing favour of Allah (SWT), since He created the means to make garments for covering physical immodesty and opened the gates for repentance, regret, and seeking succour, in order to veil the inward parts, and their wrong actions and bad character. Do not expose anyone's faults when Allah (SWT) has concealed worse things in yourself. Occupy yourself with your own faults, and overlook matters and situations which do not concern you. Beware lest you exhaust your life in other people's actions and exchange your irreplaceably endowed wealth with someone else, thereby destroying yourself. Forgetting wrong actions brings about the greatest punishments of Allah (SWT) in this world, and is the most ample cause for punishment in the next. So long as the bondsman occupies himself with obeying Allah (SWT), with recognising his own faults and leaving alone whatever might devalue faith in Allah (SWT), he is spared ruin and is immersed in the sea of Allah (SWT)'s mercy, attaining the gems and the benefits of wisdom and clarity. But as long as he forgets his own wrong actions, is ignorant of his own faults, and fallsback on his power and strength, he will never be successful.
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