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Volume 4, Issue 4
March-April 1999
[And united their hearts; had you spent all that is in the earth, you could not have united
their hearts, but Allah united them, surely He is Mighty, Wise] (8:63)
“And proclaim to mankind (the duty of) pilgrimage; they will come to you on foot and on every lean camel; coming from every remote path”. Holy Quran (22:27) One main attribute of Islam is that it raises the status of man, and asserts his high position as the viceroy of the creator and the best of all c r e a t u r e s . Mankind revives the earth and the souls by construction and faith, while honouring the religiously ordained duties. Islam orders fulfilling of divine obligations, and makes it compulsory for the keeping of prayer, fasting, and the performance of Hajj, and jihad..etc. Hajj is indeed a source of guidance and
Ruqqayah and Arifa Mohammedi PAGES 4-6
innumerable benefits and interests, and a stronghold of defence and uprightness. Allah, the Most High, ordains Hajj so that the ummah of the Seal of the prophets remains the bearer of the monotheistic banner to achieve the unity of h u m a n i t y : freedom, equality, justice, security, w e l f a r e , brotherhood, stability and prosperity. Hajj is a discharge of Allah‟s dues, and for mankind a tour of the body, a journey of the soul, a unification of the ummah and the dissemination of monotheism. In it there are short term benefits of this world, and the everlasting benefits of the Hereafter. Extract from ‘The Hajj as worship and
A psychological insight PAGE 12-13
The associated sins PAGE 7
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Voice Of Unity
Editorial
Assalamu alaykum brothers and sisters and welcome to your March/April issue of Voice of Unity. The articles this issue range from reports on IUS events to articles demonstrative of the Islamic time of year, encompassing different yet informative angles on Hajj and Muharram. Looking back into history, this time of year is one that is symbolic of sincerity and sacrifice. Nevertheless these notions of sincerity and sacrifice are not to be left in the past; rather it is our adherence to them now that reaffirms the eternal strength of Islam as a way of life for all people of all times. Prophet Ibrahim (PBUH)‟s sincere devotion to the Almighty was so that he was willing to sacrifice his very own son in response to Allah‟s commandments. “He said: ‘Oh my son! I see in
vision that I offer thee in sacrifice…’(The son) said: ‘Oh my father! Do as thou art commanded: Thou will find me, If God so wills one practising patience and constancy!’ 37:102 His son Ismail‟s unquestioning acceptance proved (like that of his father) to be that of a sincere worshipper willing to sacrifice this world for the Hereafter. Allah (SWT) rewarded this acceptance by substituting a sheep for Prophet Ismail (PBUH). It is in remembrance of this sincere accepting attitude that Muslims at Hajj slaughter a sheep. Whilst Hajj itself bears witness to the devotion of millions of Muslims world wide in undertaking a strenuous pilgrimage with the sincere intention of pleasing the Almighty. Sacrifice is not uncommon to Imam Hussein
The Virtues of Hajj Selected Sayings of Imam Jaffer As-Sadiq (AS) ‘Hajj is the Jihad of the weak‟ ‘He who is not prevented from the Hajj by an obvious necessity, a tyrannical ruler or a disease which confines him (or her) at home and dies without having performed the Hajj, might as well die a Jew or a Christian”. “So long as the Kaba is secure, so is the religion”. “And move into Allah's security, His shade and protection, His help to you to attain your goal of entering the sanctuary, and entering the House while deeply knowing the greatness of its owner, His Highness and Omnipotence”. “If anyone of you had amounts of gold as huge as Abu-Qubais (a mountain in Arabia) and spent it in
(AS) who (along with his family) was slaughtered on the desert plains of Kerbala in Muharram. A tragic sacrifice that is still revered today, has in turn served to reaffirm the Imam‟s sincere belief‟s in Allah (SWT)‟s orders. Belief in upholding the truth of justice over oppression. By annually remembering the tragedy of Kerbala, Muslims world wide are consciously subscribing to the Islamic notion of sincere and devout truth conquering falsehood. Sincerity and sacrifice thus remain everlasting Islamic concepts from time i m m at e ri al , whi ch a re incumbent on us to uphold whenever possible Insha‟Allah. Sr.Duha Al-Wakeel Editor
the way of Allah, its reward would never be equal to the reward of Hajj (from Allah). A dirham disbursed by the pilgrims is worth 2000 dirhams in the way of Allah.” A question asked to the Imam “Why does Allah order His servants to perform Hajj, and circumambulate around the Kaba?” Imam(AS) replied “Allah has created His servants and instructed them how to obey Him through the performance of religious duties. He has made Hajj a gathering in which people from the East and the West participate and become acquainted with one another, Every single one of them benefits from the experiences of others who come from different places”.
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Sr. Shanaz Iqbal
International Relations simply put is the study of interstate behaviour- covering international obligations and ethics, diplomacy, conflict and national interest. It is an interdisciplinary subject, in that some knowledge of history, geography, political theory, economics, and international law, is always regarded as necessary for a proper understanding of the multi-dimensionality of international relationships. Its concern is with the general rather than the unique; its methodology is more analytical than chronological; and its approach more diagnostic than prescriptive. It lacks the linguistic precision of the physical and biological sciences, and many of its key concepts are ambiguous and/or personified abstractions. This gives rise to a „level of analysis problem‟ (so you study not just state and interstate behaviour but also individual behaviour); and makes essential the elucidation of concepts so there is considerable linguistic analysis - for example, what is meant by the „state‟, „power‟ or ‘International society‟. IR is essentially examined through the theories of three broad schools of thought; Realism, Rationalism and Revolutionism. For Realists IR is characterised by conflict and struggle, as each state attempts to secure its objectives often at the expense of others, with the only constraints being superior force, prudence and expediency. This school covers the works of Thucydides, Machiavelli, Hobbes and Morgenthau. The Rationalists, such as Grotius, Locke, Mills, and Woodrow Wilson, see IR as an amalgam of conflict and co-operation, with orderly and accepted procedures for regular intercourse. For Revolutionists such as Kant, Rousseau, Marx, and Lenin, IR is a reflection of a transitional conflict between the supporters of a potential community of humankind and their opponents, whom it was necessary to convert or destroy in the interest of „justice‟. IR is not a subject that you can „learn‟,
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there are no right or wrong answers only convincing arguments. Thus a lot of reading and analysis is involved. You soon begin to realise that nothing is quiet as clear as it might seem, as you begin to grasp a concept as other perceptions and variables are introduced and you begin the process of analysis again. Individual subjects covered within IR include Public International Law; Structure of International Society; Politics of International Economic Relations; International Political Theory; Foreign Policy Analysis; International Institution etc. Issues such as feminism, postmodernism; morality; change; intervention; nationalism, development and war are also covered. For many, acquiring an understanding and knowledge of the complexities of IR, as well as, the ability to reduce such a study to manageable proportions, presents an exciting intellectual challenge. On a political level, a thorough understanding of the political and economic ways of the world can be put to the services of a country, or cause, or be used to find an antidote to some perceived ills such as war, Third World debt, environmental degradation etc. On a personal level with its twin focus on perceptions as well as reality it can be a vehicle for greater self awareness, an avenue towards a career in diplomacy; international organisations or businesses; the media; teaching and research.
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Quran
Voice Of Unity
Syeda Tatheer Zahra Shamsi
“An essential condition for understanding the Holy Quran is the knowledge of the language of the heart.” The relationship of the human heart with the Holy Book of Allah (SWT) was the core of the lecture given by Brother Shams Kanani at SOAS, University of London on Friday 22nd January 1999. Br Kanani‟s address was part of the dedicated effort of the IUS to revere the Holy words of the Almighty. The IUS Second Quranic Seminar granted its audience an opportunity to bear witness to the spectacular abilities possessed by two sisters, Ruqayyah a n d A r i f a Muhammadi. The tremendous undertaking coordinated by the IUS enabled these scholarly young ladies to project the extraordinary strength with which they are blessed, to a large group of expectant mo’mineen. In his opening speech the IUS Chairman Brother Dr Zafar Naqvi noted the good fortune of the organisation in being able to host a forum with these distinguished guests from Iran. Br Zafar also discussed the first Quranic Seminar the IUS had arranged as well as two notable Annual Conferences. After the introductory recitation of the Holy Quran by Bother Dr Mohsen al-Rashed, Br Shams Kanani established the foundation for the illu
minating depiction of complete reliance on the Holy Quran with his powerful glorification of the Holy Book. Br Kanani was successful in creating a spiritual deference in all present, which engaged them in the appreciation of what was to come. Beginning with a du’a of Imam Zayn -ul-Abideen (AS), Br Kanani introduced the impact of the governance of the Holy Quran by emphasizing its status. Examples of traditions from the Holy Prophet (SAW) and Imam Ali (AS) ensued which presided over the discussion as the definitive guidance towards the fulfillment of the commands of Allah (SWT). The speaker reiterated the necessity of the study of the Holy Quran and pointed to its dominance in world history. He informed the participants of pivotal debates on the unprecedented influence of the Holy Book on the destiny of human society. A particularly invigorating aspect of the presentation was the elucidation of the very pertinent articles of Shaheed Murtadha Mutahhari published fifteen years hence in Tauhid magazine. Elaborating on the topic, Uniqueness of the Holy Quran, the brother gave an authoritative account of the classification adopted by the great a’lim. This illustration encompassed the process of authentication, analysis, and consideration of
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sources; as well as extending to the essential precursors to the study of the Quran al-Hakim. Captivating listeners with his conscientious enthusiasm, Br Kanani propounded the notion of one additional, imperative requirement which would qualify the faithful to assume study of the Holy Quran. An exploration of the eminence of the language of the heart was supported by many Quranic revelations addressing the heart. Br Kanani wondered a t t h e inauspicious current practices ensconced in the tradition of e d u c a t i o n provision devoid of the genuine article. The l e c t u r e maintained its distinction by ending with the curative words of one who has been endowed with the very mastery of the Holy Quran, Imam Ali (AS). The second half of the programme was skillfully managed by Brother Mustafa Jaffer in which he introduced the highlight of the evening: the gifted young devotees of the Holy Book of Allah. In fact the ladies were keen to acquaint the listeners with their background themselves. Sister Ruqayyah delighted those present with her short message prepared in English, as she had no knowledge of the language only a week prior to the event. She announced her age, ten years, and her country, the Islamic Republic of Iran. She
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revealed that she had started memorising the Holy Quran at the age of three years and had become hafizah by the age of six years Alhamdulillah. Furthermore she declared her knowledge of six hundred categories of the Holy Quran. Sister Arifa, who is eighteen years old, informed the audience of her miraculous achievement in memorising the entire Holy Quran in a space of five months. She described how the impetus was provided by her initial endeavour in studying the Holy Book to enable her to assist her younger sister. Br Jaffer invited the au dien ce to contribute to the session which was to feature the sisters engaging in six scrupulously testing, variant manipulations of their vast knowledge base. For the first demonstration volunteers were required to suggest any Surah and Ayah of the Holy Quran. The sisters then proceeded to alternately produce an exposition of the Surah including where it was revealed, the position of the selected verse on the page, the total number of verses on that page and the verses beginning and ending the page. The sisters can successfully accomplish this exercise within a span of one hundred pages. Brother Mohammed al-Hilli and others facilitated audience participation by operating the computer system displaying the Holy Quran on screen, proportionate to the one the
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Quran
young ladies have been used to revising from. (continued from page 5) The next stage constituted identification of the Surah and Ayah from being advised of simply the page number. Once again, an impeccable parenthetic commentary preceded the recitation, verifying the acclaimed stature of the sisters. As the observers of this extensive feat uttered praise to the Almighty, the young ladies offered further evidence of amazing diversity which is integral to their exhaustive capabilities. The task of methodically reciting t h e beginning verse of one page a n d briskly moving to the last verse of the next page was repeated several times. Their remarkable capacity for flexibility was rigorously tried in the next phase which comprised stating the location of two verses which would be given to them. Knowledge of the top and bottom verse numbers on a page will elicit the page number, information about the number of verses on the page, and recitation of the first few verses. As the computer had only just caught up with their speedy progression, they were advancing apace with their subsequent mission, affirming their mesmerising adaptability. This involved chronological forward and backward recitation of verses from a given verse. As always this was augmented by an interpretation of the verses in Farsi, with Sr Ruqayyah commanding a magnificent clarity of expression. Br Jaffer provided the English translation, which also appeared on screen. Br Jaffer had adeptly channelled the knowledge these young ladies brought with
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them for the benefit of the faithful. He steered the inordinate, often complex mechanisms in action to a gradual cessation. The sisters concluded with an inspirational classification of Surah and Ayah relating to any requested subject matter, general or specific. Br Jaffer made explicit his desire for all present to emulate these gifted young ladies and aspire to train themselves for attaining hafiz status. He prayed that Allah (SWT) increase their abilities. The listeners marvelled for the final time at Sr
Ruqayyahâ€&#x;s perseverance as she executed the physically demanding, immensely difficult professional recitation of the Holy Quran. The appreciation of effect and perspicuity emanating from one so young was indicative of the discipline and tenacity surely required of her. Sr Ruqayyah selected prize-winners from the entries for the IUS Quranic quiz. Br Zafar announced the winners and the correct responses. He urged all present to circulate the impression of the events they had seen and heard, and communicated the need for promotion of unity between Muslims. Furthermore, Br Zafar left the audience with the stark reminder that the recitation, interpretation and memorisation of the Holy Quran is widespread among followers of the Ahlul-Bayt, with the honoured guests of the day testifying to the potential of nonma’soomeen for excelling through this practice.
Voice Of Unity
Sr. Oola Ajina
“Not a word is uttered except that there is a watcher by him ready to record it” (Surat Qaf 50:18) Allah (SWT) has given mankind a small lump of muscle with which words can be articulated and speech is made possible. However with this gift of speech, Allah (SWT) has warned humans that everything uttered shall be recorded by the two angels (Kiramal Katibeen), and man will be rewarded accordingly: "…Then anyone who has done an atoms weight of good shall see it, And anyone who has done an atoms weight of bad shall see it” (Suratul-zalzalah 99:7-8) The tongue is a great blessing which has the potential to be a key for obedience to Allah (SWT), as well as being a tool of communication. Nevertheless, if used incorrectly, the tongue may also be instrumental in individual and social breakdown since it may be used for sins such as lying, backbiting and slander. In either case, good or bad, the tongue is an expression of ones heart, and so if a person is in the routine of using foul language and speaking ill of others then this is often a close insight to their spiritual state. Allah (SWT) has made the tongue very easy to move, and so a lot of effort is required in controlling it. Indeed many of the people that shall enter hellfire will do so due to the consequences of their tongues. One of the misdeeds of the tongue is lying. A lie is any untruth, and since Islam is the religion of truth, lying is a major sin. The danger of lying is that it only needs for a person to lie once and get away it for that person to be drawn into the habit of the sin. In Islam, the concept of a „white lie‟ does not exist, and so the principle of punishment is the same no matter how meaningless the lie may be. Many lies are unintentional and often stem from exaggerations of the truth. Although the precise reasons as to why people lie are much varied, many lies can be attributed to freeing ones self from blame or in order to increase popularity. It has been reported that the prophet of Allah (SAW) said: ‘Woe to him who speaks falsehood in order to make people laugh. Woe to him!‟
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Unfortunately another common wrongdoing of the tongue is that of bickbiting, that is to say anything about one‟s Muslim brother/sister which they dislike, even if it may be true. Although common, backbiting is an extremely grave sin because it is one that is not easily forgiven. The messenger of Allah (SAW) said: ’Backbiting is worse than fornication‟ and it was said „Oh Rasulullaah, why is that so?‟ he said „The fornicator repents then Allah forgives, and the person who backbites repents but Allah does not forgive him until the one who was being talked about first forgives‟. It is often said that Islam has been sent to protect against oppression and victimisation, and this can be clearly seen in the case of backbiting, as Allah (SWT) will not forgive he who backbites unless the victim first forgives him. Not only this, the victim of backbiting is also given some of the good deeds of his oppressor which are added to his scale. Allah (SWT) considers the act of backbiting so vile that He has likened it to eating the flesh of the dead brother/sister. If a person backbites another and what is said is not true then this constitutes to Buhtaan or slander. Slander is a truly malicious act for which there is no excuse. This is because it is incumbent upon every Muslim to safeguard the honor and reputation of his Muslim brother/sister, no matter how much stigma there may be between them. Like lying, backbiting and slander have detrimental effects on society, and ties of family and friendship can be damaged as a result. The only way we can distance ourselves from the described sins of the tongue is if we take heed of the advice given to us by the last prophet (SAW), „Whoever believes in Allah and the last day should speak good or keep quiet‟. We should be wary of excessive vain talk since it is under such circumstances that we are likely to slip up. Secondly, it is important that we are alert and remember that every word said is registered and has a consequence. It is necessary to think before speaking in order to analyse whether our speech can be construed in any way offensive. In this way we will slowly be trained to speak more intelligently with
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Hajj
Sr. Sabera Bhimani
education” by Al-Balagh Foundation. ‘Hajj-My personal experience‟....Pages 8-9 When the idea of Hajj was mentioned to me, I was a little apprehensive at first. I had never visited an Islamic country before and knew not what to expect. However, the more I read and spoke to people, the more I began to warm to the idea. Suddenly our tickets were booked and we were going to the Holy Lands. I couldn‟t believe that we were actually going. I kept having to ask my parents if it was true, just in case I was dreaming, but I was not. We were really going to the House of God. Once we had checked in at the airport, we sat waiting for our flight to be announced. As I sat, I noticed our group‟s banner. It read “Al Asr Hajj Group - At the Service of Allah‟s Guests”. I hadn‟t really thought of myself as a guest of Allah until that point and the very thought filled me with renewed excitement. With du‟a book in one hand and boarding pass in the other, we entered a waiting lounge, but it was only a few minutes before we could board the plane. I frantically searched for my “du‟a when boarding a means of transport” and recited it as we embarked. We quickly found our seats, secured our hand luggage in the compartments above us and strapped ourselves in. At this point, I accepted that every Muslim‟s dream was fast becoming my reality. Two hours of standing in a queue at Medina airport that was moving at a snail‟s pace, having my passport checked over a dozen times and waiting while our luggage was searched left me exhausted. The next stop was our hotel and I couldn‟t wait. After some confusion, we finally got to what was to be our home for the next few days: nine in a room with eighteen women sharing one bathroom, no bed to sleep on, just a thin mattress and a tiny fridge to hold all the drinks we could squeeze into it. Not exactly five star accommodation but I felt it was luxury compared to that of pilgrims of earlier years.
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The next morning I awoke to the sound of Adhaan. It was such a wonderful feeling and I wished that it was possible back home. Hurriedly I got ready, and we proceeded to the mosque for fajr namaaz. I saw people literally running to answer the call of prayer, a great advantage of living in an Islamic country, I felt. The mosque itself was beautiful, with domes and minarets at every corner. Of course I realised that extensive reconstruction had taken place, but still was mesmerised by the magnificence of it all, particularly at night. After some exploration, the group gathered to pay our respects to the Imams buried at Jannatul -Baqi. The extent of the damage to the graveyard was clearly visible and it was upsetting to see that the resting place of such holy figures had been reduced to rubble. Our time in Medina was spent visiting the shrine of the Holy Prophet with morning and evening prayers made at Masjid-un-Nabi, as well as making as making excursions to holy places of interest. These included Majlis-eQuba, the first mosque in Medina and Masjid-eQuiblatain. I was grateful for the scores of History lessons that I had had at madressa which provided me the background to the great monuments. Unfortunately our time in Medina soon came to an end and after a farewell visit to the Prophet‟s mosque, our group mounted a coach on its way to Mecca via Masjid-e-Shajara where we would don our Ihram. Washing facilities were available so that we could perform our ghusals. Once in Ihram, the famous “25 things” were now forbidden to us as our pilgrimage had begun. The rest of the journey to Mecca took several hours. The men had to ride in an open air bus and recitation of the talbiyah continued for most of the way. On our first night in Mecca, we performed the first part of our wajib Hajj - Umra -e-Tamattu. As we approached one of the many entrances to the holy Ka‟ba, our group leader explained meeting points and times to us, but I did not hear him, I was too busy remembering
Voice Of Unity my niyyats, various du‟as and supplications as well as trying to contain my excitement. Once the group was ready, we proceeded through “Baab-us-Salaam” the “gate of peace”, considered the best entrance into the Haram. I noticed that below us was a long corridor and people were running up and down it. I later found out that they were performing Sa‟iy as they ran between Safa and Marwa. I remembered as a child imagining the two mountains to be in a desert area with hot sand under ones feet and even hotter sun in the sky above. I became a little disheartened, for the cool marble floor, air conditioning and elaborate lighting made me feel as if I was cheating in some way. Nevertheless, I continued walking and them my eyes fell upon it…The House of God. I was filled with indescribable feelings. No picture I had ever seen captured the beauty and magnificence of that was now before me but there was no time to dwell on the grandeur of it all, as we were all eager to begin the tawaf. The tawaf was harder than I had thought and my movements were often the result of being swept along with the crowds. I felt that those who were alone were most peaceful as they did not have to worry about chains being broken or losing members of their group. Following the tawaf, two raka‟ats of namaaz must be offered as near as possible to Maqam-eIbrahim but it was difficult to find a place where your head would not be accidentally stepped on whilst in sajdah. The next act was to perform, was Sa‟iy. This again was difficult and I was indeed grateful for the smooth floor and ventilation. The paths were packed from wall to wall and it was near impossible to touch Safa or Marwa with your foot. On the seventh length, ending at Marwa, Taqseer is performed. That snipping off a few hairs from my head or clipping a nail or two, marked the end or Umrah -e-Tamattu and incurred a great sense of satisfaction, joy and immense well being within me. On my second evening visit to the Haram, I went exploring. Several flights of escalators took me to the very top and I witnessed an almighty sight. Waves of people floated around the Ka‟aba and I realised that I
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was another drop in that great white sea. On the third night, amazingly, I was able to touch the Ka‟aba and offer two raka‟ats of namaaz there. The space just seemed to appear and I had plenty of room to perform sajdah with no one trampling on my head or feet. It was also tonight that I saw and touched Maqam-eIbrahim. This was very important to me, but unfortunately I didn‟t quite make it to Hajr-eAswad. The rest of the days were spent in much the same way, in ibadaat and exploration. We often spent the entire night at the Haram, just praying and watching and then sleeping it off the next day. The time soon came for the second part of our pilgrimage, Hajj-e-Tamattu, and after Ihram, the next wajiba‟at was to stay at the plain of Arafa‟at from Zohr until sunset. I had heard stories of intense heat here, but our shelter was very effective in providing shade, and our diet of fresh fruit and cold juices was refreshing. I had read that it was mustahab to stand for the entire wuqoof and intended to do this, but I often found myself sitting on the floor and having to pick myself up again. Dawn to sunrise is spent collecting stones at Muzdalifah. I had read that this was the place where elephants of Abraha had been struck down by birds sent by Allah (SWT) as narrated in Suratul-feel and thought that maybe, those were the very stones. I needed to strike the “big Shaytan” seven times, then each of them seven times, then seven times again, that meant forty nine. As I was collecting for my mother, who was not well enough to do so, this number was doubled to ninety eight, but ever cautious I added a few more to account for any “misses”. Our next stop was Mina. The first task was to strike the Jammarat-al-Aqba (the big Shaytan) seven times. Huge crowds surround the Jammarat and in an attempt to get closer, I lost one of my slippers. I could not see over the tall men in front of me and did not want to waste my stones, but I was determined to strike the Shaytan myself and followed one of the sisters in the group. The trick was to keep your head down and suddenly I was as close to the Shaytan as I had been to the Ka‟aba. With perfect aim
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Ethics
Voice Of Unity
Sr. Duha Al-Wakeel
London Paddington, seven thirty am on a Saturday morning – that sounded too early for my liking! Who would have thought that after a typically long strenuous week I would have the energy to be there at such an early hour? Well I made it there alhamdulilah (just about!) as did the thirty five or so other IUS members who had decided to swap the smog of London for the salt sea air of Swansea for a day. The train journey was pleasant full of country sights, with tea, coffee and chats among friends. Arriving at Swansea we were taken by coach to a local mosque, where we had an opportunity to pray Zuhr and Asr prayers and have some lunch. With the brothers downstairs eating, some of us sisters decided to sneak off up the road to the reputable „Joe‟s‟ ice cream parlour that was conveniently situated a stone throw‟s walk away. As according to one of the IUS members no visit to Swansea was complete without a visit to „Joe‟s‟ so we had to test out her claim and thus we returned to the mosque bearing chocolate and vanilla sundaes. After lunch provided by our hosts (and our ice cream!) we set off in the coach to the coast of Rhossili Bay. Most surprisingly the weather was quite good alhamdulilah and it
was not as cold or dreary as I had expected. There was some mist, though that seemed to fade in finely as part of the setting. The view of the horizon in itself was relaxing, though trekking up and down the cliff edge was not so. The sandy shores and misty mountains reminded us of the tranquillity to be found outside of inner suburbia; whilst also demonstrating the variety of Allah (SWT)‟s creation. Whether taking photo‟s, paddling, collecting shells, drawing shapes in the sand or merely strolling up and down the beach everyone was at ease and grateful for a day away. Too soon though it was time to go, we had a train to catch and it was back to Swansea Railway station for the six thirty to London Paddington. Exhausted but content it had been a pleasing opportunity to enjoy a subsidised day out with other IUS members. A mentally rejuvenating Eid trip symbolic of Eid as a day away from typical material commitments, a day in the company of other Muslim friends, demonstrated in the conversation and laughter to be heard amongst IUS members.
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Psychology
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Br. Zileyh Hassnane Shah
Level of beliefs is determined by how much work is done on nurturing the mind/ intellect through the type of knowledge that is Haq (truth). One of the laws of Physics states that „work is done when an application of force moves an object through distance x‟. i.e. work is done in order to move an object from an initial position to a final position, destination, goal. The literal meaning is intact but if we analyse this law and apply it specifically, we see that work has to be done to increase our power of intellect; and work has to be done when a soul strives towards submission, haq and to establish his/her final and ultimate goal: connection and close proximity to Allah (SWT). Psychological investigations have been made show that man at certain point of his lifetime is able to understand something by intuition. In Islam this kind of intuition is known as inspiration from Allah (SWT). At this state the human mind is able to discover certain facts without logical reasoning or thinking and without guidance from someone else. Every individual has been given this power in different degrees according to his/her capacity. It is thought that every individual has the ability to reach the highest degree of this state. The power of the Imams to receive inspiration have reached the highest degree of excellence and this is Divinely given power. With this Divinely given power the Imams are able to maintain and understand information about anything, anywhere at anytime without any methodological reasoning or guidance from teacher. The Imams knew every atom of the universe. Therefore they were in total harmony, the most natural and humane state possible. This indeed brings us closer to being in he natural state as were the Imams of the AhlulBait.
Allah(SWT) says in the Quran:- „We shall show them our signs in the horizons(universe) and within themselves until it becomes clear to them that He is the Truth, the Real’ . Allama Iqbal, the greatest philosopher and thinker of century, wrote in his poem “Asrar-IKhudi” :„…A person who knows and controls himself rules the world‟ We must really think about these things as followers of the Ahlul-Bait, as followers we must set the best possible example when we are spreading the deen of Allah. To guide others to the truth and the path of true light, we must be correct ourselves first, be like the Imams(AS) as they are undoubtedly exemplary human beings. If we cannot do this then we cannot call ourselves „followers‟, as Imam Jaffer As-Sadiq (AS) called those people „Rafidaa’ or „rejecters‟ who didn‟t follow the teachings of the Imams in its entirety. So it is very important that we equip ourselves, utilise, ponder over and understand the teachings of the Ahlul-Bait in all aspects and all dimensions, by doing so we will Inshallah be elevated to the highest of spiritual values. The above information that I have provided is only general information as each aspect of the topics involved only is covered briefly. The object of this article is provide some insight and an angle of approach (and only a personal opinion) of how we can aim to become better human beings through understanding ourselves though understanding our minds, and hence our goal in our lives is to ascend toward the most natural and humane state, that is , to practise our deen in its entirety and to worship the Almighty, who provides us with inspiration: ‘Oh my servants! Obey me and you can be like me. You can say to a thing ‘be’ and it is’.
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Muharram
Syeda Tatheer Zahra Shamsi
Alhamdulillah the month of Muharram-ul -Haraam is once again to be commemorated world-wide by believers congregating to pay homage to the beloved grandson of our Holy Prophet (SAW). We experience a unique revival of our faith every year with the details of the historical tragedy relayed to us. However, this timeless narrative never fails to awaken and inspire us. The media attention and academic research attracted by this annual phenomenon bears witness to the thought-provoking nature of this grief which is embedded deep within our psyches (derived from the Greek meaning of ‘essence‟ or „soul‟). The very fact of our expression of mourning can easily be overlooked by ourselves or taken for granted as a necessary tradition inherited from generations of forefathers. In fact, to assign the singular label of intrinsic tendency to this process would have the effect of denying ourselves the opportunity of understanding the development of our own consciousness. Furthermore, the limit applied would be discordant with the remarkable and expansive facets attributed to the process of mourning for our Imam (AS). The complexity of this multidimensional process is to be revered in its own right as it places our achievements as individuals in understanding the sacrifice at Kerbala within the context of the miracle of ‘development‟ in every sense of the word bestowed by our Creator. The cognitive-developmental theory of human development views children as constructivists - that is, as curious, active explorers who respond to the environment according to their understanding of its essential features. The majority of us born into the faith have been brought up within an environment which has produced an awareness of the impact of the tragedy of Kerbala from a very young age. However, how would we, as children, perceive the significance of those acts of
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mourning upon our own lives? The theory holds that a child‟s constructions of reality (interpretations of the environment) would depend on his/her level of cognitive development. A schema is a central structure in our cognitive development as it refers to a store of information about previous experiences which is used to evaluate future experiences and make decisions about them. So from very early on we would have a schema (a mental framework) about attending majalis for example. To begin with, the schema could consist of the knowledge that one has to sit very quietly at these gatherings - he/she is not allowed to talk or play, and that people cry a lot here. At this stage in our cognitive development we would be dependent upon models to provide information to make sense of our environment. We would then begin our process of attempting to understand by following the social norms, that is, the ways of thinking or behaving which are considered appropriate for members of a group. The process of socialisation (the process of acquiring the knowledge, values and social skills that enable the individual to become a member of their society and behave appropriately within it) would be vital in the formative stages in introducing to us the concept of mourning for our Imam (AS). The relationship between social interaction and cognitive development forms a basis for the process of maturation which moves us towards the direction we take. Social Learning Theory stresses the influence of parents, peers, siblings, teachers and the media in providing models and outcomes for behaviour. Observational learning has a crucial role in determining how behaviour is shaped. We have already seen how from very early on our behaviour would follow set patterns defined by the environment of mourning. However, what is of greater interest here is how our attitudes towards our environment would be
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developing along with the codes of behaviour which we would have begun to recognise. The principles of social learning theory also help to explain how attitudes are formed. Certainly throughout the earlier stages of socialisation, it is our parents who are likely to be the most powerful source of influence on the attitude formation of their children. With regards the philosophy of mourning, the development of our own thoughts and attitudes towards this notion is a progressive, dynamic feature comprising a number of levels of intellectual advancement, and beginning with the process of internalisation. This is a type of social influence which is born out of our desire to be right in our opinions and values. If we consider another person both to be trustworthy and also of good judgement, then we are more likely to accept their opinions and values and to integrate them into our own. Over time these would become dissociated from their source, and become a stable part of our own cognitive world. To arrive at this stage would have required an independent meditation of the story of Kerbala and an attempt to understand its connection to our own lives. This unfolding realisation is continuous, with the manifest reasons for the process of mourning becoming increasingly apparent. Clearly the sincerity of our belief would be strengthened with the acquisition of knowledge. But what is the role played by our emotions in the midst of our behavioural and cognitive development? Our history of sorrow and lamentation evokes essentially an emotional
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response. We are equipped with the gift of emotional expression from birth. However the range of functions it fulfils will again, expand and progress as the infant matures, from the initial cries of distress serving a communicative function in the absence of language. We cannot grow to embrace the sacrifice of our Imam (AS) without its appeal to our hearts as well as to our logic. Within the multilateral nature of our process of mourning exist many different ways of remembering and honouring our Imam (AS). But constant and sturdy, through national, sociocultural and lingual variations remains the position of eminence attributed to the Imam (AS) and His companions within our own lives. The process of mourning then, as we have seen is an accumulative one, guiding us along novel paths. Behavioural, intellectual and emotional enrichment, for us forms the more tangible aspect of this process in our current lives, with the conviction of having gained the pleasure of our Creator for the Hereafter.
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Whats On....
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Br. Mohammed Al-Hilli
With reliance on Allah (SWT), the IUS has progressed a step further into the establishment of a nation-wide expansion here in the UK. With this in mind, eleven brothers and sisters from London attended the IUS Birmingham Conference, held at Imambaragh on Saturday the 6th of February. They were warmly welcomed by their hosts, and were shown around the impressive new nursery built next to the Centre as well as the growing Imam AlMahdi Hawza. Chaired by Dr Mohsen Al-Rashed, the programme began with a recitation of the holy Quran, followed by an introductory speech from Sr. Shelina Kurji. Sr. S h el i na g r ee t ed t h e audience, and briefly described the importance of continuing on the path of the Holy Month of Ramadhan in all aspects of our lives. This was followed by joint speeches made by Dr Farhan Zaidi and Br Hasan Bokhari on Imamat. The speakers presented a wellorganised approach to the concept of Imamat, giving much evidence from the Quran and the hadith of the Prophet (PBUH). The next part of the programme was a detailed review of the achievements and future aims of the IUS by Br Mohsen and Br Ammar Hasan. Through the computeranimated presentation, the brothers gave a clear picture of the importance of the IUS as an organisation catering for students and young professionals.
The next speaker, Moulana Sheikh Arif Abdulhussain, thoughtfully explored the concept of unity, outlining its importance and great relevance in our everyday lives. Sheikh Arif also expressed his hope that one day a clear distinction between culture and religion is drawn. Sr. Shanaz Iqbal then presented a quick speech on the „role of sisters in the IUS‟, where she highlighted the important part played by the sisters in the day-to-day running of various departments in the society. After a short break and refreshments, where the attendants had a chance to view the IUS stalls, Sr Fatim Kurji presented an inspiring talk entitled „Hajj - a spiritual awakening‟. Sr Fatim stressed the significance of this important act of worship, and the spiritual enlightenment a Muslim enjoys when taking part in the pilgrimage. The programme then drew to a close with the recitation of Dua-e-Wahda and a vote of thanks to all from Dr AlRashed. The Islamic Unity Society was greatly received by the various communities in Birmingham, commending the organistaion for its work and giving their full support in the establishment of IUS Birmingham. Alhamdullilah, the day was seen as a great success. We would like to thank all the organisers, especially Sr Shelina Kurji
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COMPETITION!!!!! There are two brothers, Mudassar and Kamal. Kamal is three times as old as Mudassar. If you square Kamal's age you arrive at the same total as when you cube Mudassar‟s age. If you subtract Mudassar‟s age from Kamal‟s you arrive at the number of steps in the path to their front door. If you add Mudassar‟s age to Kamal‟s you arrive at the number of palisades in the house‟s fence. If you multiply their ages you arrive at the number of bricks in the House‟s front wall. If you add these last three numbers together you have their house number, which is 297. How old are Mudassar and Kamal? Please send your answers either by post, e-mail (ius@ius.org.uk) or telephone. The first three correct answers drawn from the hat receive a free book of their choice from the IUS library. Closing date for answers: 1/04/99
Brain Trips Teasers
Answers to last issue’s teasers: 1- You enter the switch room, switch one bulb one for 30 minutes, then turn it off, and then switch a second bulb on. Go to the bulb room, the hottest bulb is the first switch, the bulb on is the second switch, and the bulb off is the third switch. 2-The smallest number is 2520 ( 7 X 360). The Imam multiplied the number of days in the week by the number of days in a lunar calendar. 3- Divide the oranges to three groups. Weigh two groups separately, then if one set weighs
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Hajj: My personal experinec...continued (well maybe just a few misses) I struck the Jammarat seven times for myself and seven times for my mother, and with each one an “Allahu Akbar”. It was immensely satisfying and I hoped that the symbolism of this act would ring true. Sacrificial slaughter - Qurbani is then required of us and is performed by the men on the women‟s behalf. Followed by the throwing of stones again and the men performing Halaq, that is shaving their heads. When we returned to Mecca, we received the sad news that one of the sisters in our group had passed away, but there is something inspiring about the place in which she died. She had been too ill to make the wuqoofs and so had stayed in the hotel in Mecca, her ghusl was performed by some of the other ladies and she was buried in Jannatul Maulla. After we had performed our final tawafs, with their namaaz‟s, sa‟iy and Taqseer, our Hajj-e-Tamattu was Alhamdulillah complete. Our remaining time was spent at the Haram and visiting places such as the mountain where the prophet received his message and Ghadeer, where the first Imam was pronounced successor. We also took a bus ride retracing our steps to Arafa‟at and Mina. The tents had all disappeared and we were able to drive through the place where the Jammarats had been. When I hear that others are going for Hajj, I feel overjoyed. It is an experience that I shall forever cherish and Inshallah hope to repeat. I pray that Allah (SWT) makes it possible for all those who have not yet been able to perform the sacred pilgrimage to do
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Ius News
* IUS Trips: Alhamdullilah, the IUS staged its eid trip to Swansea successfully, with over 37 brothers and sisters taking part. This was followed a week later by the Birmingham conference. For details of the trips see inside articles. We would like to thank all the participants and helpers who made these trips possible, and look forward to organising more in the future inshallah. * Weekly Meetings: The Ramadhan programmes were very well attended, which contained iftars and very informative lectures. After Ramadhan, very good lectures by Dr Haider Abbas, Sayyid Mohammed Mousawi, Br Sayyid Shabbar followed. * Eids: The IUS would like to wish all a very happy Eid al-Adha and Eid al-Ghadeer.
Wednesday General Meetings Wed 24/02: Philosophy of Ibadat (1) Sayyid Makki Wed 3/03: Philosophy of Ibadat (2) Sayyid Makki Time: 5 PM Place: Dar Al-Hikma (45 Chalton St)
Shahadat Imam Taqi (AS) Shahadat Imam Baqir (AS) Arafat Shahadat Hadhrat Muslim VEid-Ul-Adha Wiladat Imam Naqi (AS) VEid-Ul-Ghadeer Eid Mubahalah Ashura Imam Hussain (AS)
29 Dhul-Qada 7 Dhul-Hijja 9 Dhul-Hijja 9 Dhul-Hijja 10 Dhul-Hijja 15 Dhul-Hijja 18 Dhul-Hijja 24 Dhul-Hijja 10 Muharram
Thu 18th March Thu 25th March Sat 27th March Sat 27th March Sun 28th March Fri 2th April Mon 5th April Sun 11th April Tue 27th April
Subject to the sighting of the moon
Islamic Unity Society Registered Charity No. 1066910
Mail Address: c/o IUS Box 145 37 Store Street London WC1E 7BS
Telephone: 0171 436 4786 Email: M.Al-Rashed@ucl.ac.uk ius@ius.org.uk Internet: http:/www.ius.org.uk