In the name of Allah, The Beneficent The Merciful
Volume 6, Issue 4 Dhul-Hijja 1421/Muharram 1422 March/April 2001
[And united their hearts; had you spent all that is in the earth, you could not have united their hearts, but Allah united them, surely He is Mighty, Wise]
The history of mankind is a chain of successful and ailing revolutions, one replacing another, only to be replaced by yet another. revolutions have always been a tool of evolution. The message of Mohammad (PBUH) was in the true sense of a word a revolution. It gave mankind a new vision, a new sense of purpose. But alas within a brief period of less than a century after his death, the society he had conceived crumbled...by careful manipulation and s hr ewd planning those who opposed him during his life grasped the power. It seemed that no one would be able to challenge the oppressors. the situation demanded timely action failing which the shariah of Mohammad (SAW) was bound to be doomed. If Mohammadâ€&#x;s message was right, someone had to take a stand. Hussain (AS), the grandson of the Prophet stood up. Yazid-the ommayeid ruler-wanted him to endorse his antiIslamic rule by pleading allegiance.
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No! no! not Hussain. He was surrounded by Yazidâ€&#x;s army, it was the desert of Karbala. He lost his friends and family, all butchered right before his eyes. There he stood all alone; completely worn out physically, withered and lean, pale and thin, on the sands of Karbala, a daring feat as it was. It required much more than enduring vitality, more than unyielding will, more than patience; it required firm belief. In his cause and in Allah itself. A belief that is the foundation of Islam. He was slaughtered mercilessly, but his mission survived, the revolution of Mohammad (SAW) was rekindled. Hope was revived, courage instilled in the masses. By butchering Hussain and plundering his family, Yazid assured his own defeat. It is now more than thirteen centuries and Hussain is still the source of inspiration for humanity at large.
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Dear Brothers & Sisters, Assalaam alaikum warahmatullah wa-barakatu, I hope this finds you all in the best of health and iman. As the new editor of the Voice of Unity newsletter, I believe it would be fitting in this editorial to reflect upon the current state of affairs before considering the path ahead. The Muslim Ummah today is ravaged at the hands of oppression. Statistics confirm that 80 per cent of human rights abuses worldwide are perpetrated against Muslims. Yet non-Muslims are also victims of their own system. Third World countries continue to slide into ever-deepening poverty while the rich countries of the West amass profits based on their monopolisation of Third World resources. Even within the West, large chunks of the population suffer from poverty, deprivation,
and unemployment among other social problems. In brief, the world is in crisis. But it so happens that Muslims are the principal victims of this escalating global catastrophe. There is a simple reason that has been highlighted by the blessed Prophet (SAWS): “My followers shall live in welfare as long as they do not abandon the duty of bidding to good conduct and forbidding misconduct and cooperate with one another in good works. But when they abandon this programme in life, the blessings will be withdrawn from them and some of them [i.e. tyrants] shall be imposed on the rest. As a result they will suffer, but they will neither find any refuge on the earth, nor any helper will come to their aid from anywhere.” (Al-Shaykh alTusi, Tahdhib al-ahkam, vol. ii, p. 58) It is thus the utter failure to
in order that you may come to Allah clean, and without nothing left to account.
The Conditions of Istighfar A man said before Ameerul-Moimeneen Ali (AS): “Astaghfiru'Allah” (I ask Allah for forgiveness). Imam Ali (AS) immediately said: “Your mother may lose you! Do you not know what Istighfar is? Istighfar is an elevated status, which stands on six supports: the first is to sincerely regret one's past deeds. The second is a firm resolve never to repeat them. the third is to fulfil all the rights of owners
implement this Islamic programme wholly within our individual lives, institutions, family, society, organisations, and governmental structures, which has resulted in the prevailing order of tyranny and injustice. And it is the continuing failure to exhort to good and forbid the evil, co-operating with one another in goodness, which is not only slaughtering us outwardly, but destroying us inwardly, spiritually. There is only one solution: to look at ourselves and resolve to change, radically, beginning from now; to learn about Islam in its entirety, in its purity; to strive to practice Islam comprehensively, without omission; so as to return to the Allah (swt) and thereby be in harmony with Reality, Al-Haqq, thus demolishing falsehood and the disharmony that comes therein.
The fourth is to fulfil every obligation which you have ignored so that you many now do justice to them. the fifth is to eliminate any flesh, which has developed out of unlawful earnings, so that you may remove it (of repentance) till the skin touches the bone, and a new flesh grows between them. and the sixth is to make the body feel the rigor of obedience, as it (previously)
Prophet (SAW): “A person who hears the voice of a man who calls the Muslims to his help but does not respond is not a Muslim.”
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Br Tauseef Hassan Mehrali
The Issue of Forgery Imam Muhammad al-Baqir (AS) addressed Jabir (his companion) saying, "O Jabir! By Allah, a tradition emerging from an authentic source is infinitely better for you than anything the sun shines over, till it sets." Although the forgery of hadith took place during the time of the Prophet (SAW), he vehemently spoke out against it and it was thus minimal. (There were one or two renowned practitioners of the art though). Following the Prophet (SAW), however, the practice became widespread for factional and political gains. The response of the Ulema was the conception of 'Ilm ar-Rijaal or literally 'The Science of Men'. 'Ilm ar-Rijal This science was developed to examine the chain of narrators (isnad) of hadith, assessing their credibility as narrators, and thereby classifying the reliability of hadith. The system of classification resulted in 4 broad bands of assignment (the criteria for which were not exact or agreed upon unanimously). a) Sahih – Correct b) Hassan – Good c) Muwaththaq – Trustworthy d) Da'if – Weak In addition, 2 further categories were introduced: a) Mutawatir – Successive. (Given to a hadith narrated by several chains of narrators and widely accepted as authentic.) Such hadith are usually binding in matters of fiqh or law. b) Khabar al-Wahid – Single information. (Assigned to a hadith narrated by only a single chain of narrators.) The science necessitated indepth analysis of individuals and consequently numerous biographical dictionaries appeared. The primary authors of which being Ahmad ibn 'Ali an
-Najashi, Muhammad ibn 'Umar al-Kashishi and Shaykhut-Þ?'ifa. The subsequent undertaking of the role of narrator by the Ulema themselves ensured biographical literature concerning the scholars was soon made available. The 8 major works are: a) Ma'alim al-'Ulama 'Guide Posts of the Ulema' – ibn Shahrashub b) Amal al-'Amil 'The Hope of the [Jabal] Amil' – Al-Hurr al-'Amili c) Lu'lu'at al-Bahrayn 'The Pearls of Bahrain' – Yusuf al-Bahrani d) Nujum as-Sama 'The Stars of the Firmament' – Muhammad 'Ali Kashmiri e) Rawdat al-Jannat 'The Garden of Paradise' – Muhammad Baqir al-Khwansari f) Qisas al-'Ulama 'Stories of the Ulema' – Muhammad Tunukabuni g) Tabaqat a'lam ash-Shi'a 'The Generations of the Eminent Persons among the Shi'a' – Agha Buzurg Tihrani h) A'yan ash-Shi'a 'The Notables of the Shi'a' – Muhsin al-Amin Conclusion The dynamic, powerful force that is Islam relies heavily upon the Holy Qur'an and the sunna of the Prophet (SAW) and his 12 vicegerents (AS) for all aspects of its allencompassing nature. The resurgence of the 'Spirit' of Islam amongst Muslims in the West and the fact that we find most primary sources tracing back to the Masoomeen (AS) to be in Arabic and almost inaccessible, has meant that whilst Sahih Muslim and Sahih Bukhari are parts of our everyday vocabulary, sadly the great works of the Shi'a have gone largely unnoticed.
Imam Ali (AS): “Indeed, Jihad is a door of heaven, Allah has opened it for his special friends.”
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Does Man Think He Is Left To Be Aimless? Part III (continued) By Dr Farhan Hussain Zaidi It was on the day of Ghadhir, shortly before his own departure from this world, that the Holy Prophet drew on the words denoting his own authority as the Khalifa of Allah mentioned in Sura Al Ahzab, verse 6, in the form of asking the believers “Do I have more right over the believers than they have over themselves?”. When the people cried “Yes O Messenger of Allah” he transferred that authority to Ali (AS), with the words: “Of whomsoever I am his Mawla, Ali is his Mawla (master)” of which there are numerous references, for example Sahih Tirmidhi, Vol. 2, page 298. Allah speaks only of Himself, Mohammad (SAW) and Ali (AS), the believer who offered his ring in charity while he was in prayer, in 5:55: “Only Allah is your Wali and His Messenger and those who believe, those who keep up prayers and pay the poor rate while they bow down.” It was thus Ali (AS) who was by the command of Allah to the Prophet (SAW) in Sura Al Insheraah (94), verses 78, appointed to the khilafat, “When you finish appoint and return to your Lord.” Note that the word rendered as appoint is one of two meanings of the word funsub, -the other, which means to work physically harder, being irreconcilable with the sense of this verse which at that point in the command deals with what to do after finishing all work and effort (as denoted by the word faraghtha in the Arabic). Here Allah appoints Ali (AS) as the Khalifatullah. There is no mention of men being given the authority to appoint the Khalifa in the Qur‟an, only abundant, clear and direct evidence for it being Allah, and this position was given to Ali (AS). This fact in itself negates the lawfulness of the khilafat of Hadrath Abu Bakr, even taking aside the historical, rational and traditional context which is similarly opposed to his position. And after Ali (AS), Al Hasan (AS) and Al Hussain (AS), the products of the union of the line of Mohammad (SAW) with Ali (AS), both themselves in the line of Ishmael (AS), who would transfer the Mercy of their grandfather the Holy Prophet (SAW) to mankind in their noble sacrifices, are thus extolled as the twofold blessing in Sura Al Hadid,
Verse 28, another verse that when translated in its proper grammatical sense reads: “O believers, fear Allah and have faith in His Prophet. And you will receive a twofold blessing, and a light (noor) will be appointed for you which will guide you and by which you shall receive blessings.” It is here in the Ahl-ul-Bait, the purified and specified members of the family of the Holy Prophet, that the lineage of the Khalifatullah continues. Of the Ahl-ulBait Allah says in Surah 42, verse 23, “Say (O Mohammad): I do not ask of you a wage for this except love of my kinsfolk.” It is of them that the Holy Prophet (SAW) said, drawing an analogy with a Khalifatullah of a previous age, “The example of my Ahl-ul-Bait among you is like the example of Noah’s ark. Whoever boards it will attain salvation, whoever fails to do so will drown”, as recounted in Mustadrak al Hakim, volume 3, page 151. It is this guidance that is the light of Imamat for the believer, who becomes locked in the bond of wilayat to the Imam of his time who guides him to the sirat al mustaqim. In the obligatory prayer, the centre of daily worship, the believer who submits himself before A l l a h m u s t compulsorily recite Sura Al Hamdh, wherein the slave beseeches Allah to guide him to the sirat al mustaqim. The believer‟s prayer is not accepted unless he invokes blessings on the Holy Prophet and his Ahl-ul-Bait in more than one place in the daily salat. And in one of the most commonly recited Suras in daily prayer, that of Al Kauthar, the lineage of the Holy Prophet is extolled by Allah and compared in its constancy with the fountain of Al Kauthar in Paradise. This verse was revealed in condemnation of a man who had taunted the Holy Prophet (SAW) saying that as Mohammad (SAW) had no son who survived him, and only his daughter Fatima (AS), his lineage would end. Thus Allah elevated the lineage of the Holy Prophet through his daughter Fatima (AS) in this Sura, stating that it is as long-lasting as Al Kauthar, condemning the critic‟s beliefs. This is the depth of love and dedication to the lineage of Imamat that Allah commands man to glorify Him with through their existence in the daily prayer. It is the 12 Imams who the Bible foretells will be men of authority
Fatima Zahra (AS): “Allah (SWT) has made joining and connecting with the kinship and cognition, the cause of lengthening the life.”
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from the lineage of Ishmael (AS), and that traditions of Sunni succeeded by another, one discerns the obvious in the Islam testify to in the numerous Hadith wherein the Holy physical world around us, that which we knew all our lives Prophet (SAW) spoke of the 12 Khalifas all from Quraysh as muslims, but did not ponder in more depth - the Moon‟s who would succeed him till the affairs of the people would trajectory forms 12 lunar months, one signifying each Imam end. Thus the Bible reads, “I have heard your prayer for and Khalifatullah, each Sign of Allah. And on the Moon Ishmael. I have blessed him and will make him fruitful. I one will find the name of the First, the direct link to the will multiply his descendants; he shall be the father of Holy Prophet and the reliever of burdens, Ali (AS), having twelve princes; and I will raise a great nation from his name carved on its surface, while the guidance of the him.” (Genesis: 17,19-20, New English Bible) Twelfth is vouchsafed for by the fact that the Moon Neither are these 12 princes the 12 founders of the continues to illuminate the Earth as Imam Mahdi (AS) 12 tribes of Israel, for they were from Ishmael (AS)‟s brother shines his light on the Earth. And when the Moon is Ishaq (AS), nor were they the 12 Arabs mentioned later on in hidden by a cloud, to quote a popular analogy, it still the Bible, for they were not men of authority in the way of reflects the light of the Sun it trapped, and guides mankind, princes. They are the 12 Khalifas of Allah that followed the as does the Twefth Imam (AS) in his concealment. When Holy Prophet (SAW), after whom the Ithna Ashari Shia, or on the 14th of the lunar month the full moon is seen and Twelver Shia, are named, and whose names adorn the Mosque the Moon is most brilliant, one realises that it is the 14 of their father the Holy Prophet (SAW) in Madina to this day. infallibles, Mohammad (SAW), Fatima (AS) and the 12 Thus Sahih Muslim reads, “The affairs of the people will Imams, in whose honour the full moon of the 14 th night continue to be conducted as long as they are governed by was created by Allah. 12 men, he then added from In the Hadith of Kisa, transmitted Quraysh.” (Sahih Muslim, Hadith number “The Imam is a from Fatima Zahra (AS) through a 4478, English translation by Abdul Hamid involving the grand companion sign of Allah...the chain Siddiqui) Jabir bin Abdullah Ansari, Allah swears This tradition is also found in the Hujjatullah.” that He created the erected Sky, the Sahih of Bukhari. In Mishkat Al Masabih, Vol. expanse of the Earth, the illuminated 4, page 576, Hadith 5, the word Khalifa is used Moon (illuminated by the brightness of to describe these 12 men of authority from Quraysh, the the Sun), the bright Sun, the rotating Universe, the flowing group of tribes which included that of the Holy Prophet (AS) seas and the sailing ships (the winds and the tides) for the and Imam Ali (AS). Indeed the prominent Sunni mufti of love of the Prophethood and his household - his daughter Istanbul, Sheikh Sulayman Qundoozi, proved in his acclaimed Fatima (AS), her husband Ali (AS) and her sons Hasan (AS) work Yannabi al Muwaddat, that the Hadith refers to the 12 and Hussain (AS). This Hadith was transmitted on the Imams of the Shia. occasion of the revelation of the Verse of Purity, 33:33, These are some of the commandments that exist which grammatically excludes the wives of the Holy regarding the Khalifatullah, and there are many more direct Prophet, “Verily Allah desires to remove all impurity injunctions such as these. Others exist more subtly, even in the (rijs) from you (O people of the Household), and world around us, where interesting symbolic parallels can be purify you with a perfect purification.” discerned in the signs of Allah within His creation. For What Allah desires surely happens. The great Sunni example, Allah states that the Sun and Moon are signs for commentator Al-Suyuti, quoting Sahih Al Tirmidhi, in mankind. The Imam is also a Sign of Allah, though in human Tafsir Al-Durr Al-Manthur, Vol.5 pages 605-606, under the form, the Hujjatullah. In the light of the knowledge made commentary of this Verse, writes that then the Messenger popularly available from modern astronomy it is now known of Allah said “Thus me and my Ahl-ul-Bait are clear from that the Sun, even after it sets, continues to illuminate those sins.” This purity makes Ahl-ul-Bait fit for the honour of parts of the Earth on which it has set, for the light of the Sun Imamat, to be Allah‟s Khalifas on Earth, promised only to is reflected by the Moon such that mankind is not left in those who, being pure, believe and do good actions as darkness. And thus the analogy with the Hujjatullahs becomes stated in Sura Noor, verse 55. manifestly clear, for the Holy Prophet (SAW) departed this earthly existence in the manner of the Sun setting, yet as Allah This article will be continued inshallah in the next issue. decrees, humankind will not be left aimless and in the dark. Guidance to the sirat al mustaqim continued in the form of the linege of Twelve Imams, who function as the enduring mercy of the Holy Prophet to humankind, reflecting his light as the Moon reflects the light of the Sun when it sets. And when one contemplates that in this lineage each Imam was Imam Hasan (AS): “Associate with and treat the people in a way as you like to get associated and treated by them.”
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Sr Rukaiya Jeraj
Death is the inevitable conclusion to life. This is a fundamental truth that cannot be denied regardless of whether you believe in the hereafter, reincarnation or simply nothing at all. As Muslims we believe in The Day of Judgement and as a result of this all our deeds, both good and bad are recorded and we will be held responsible for them on the day of Qiyamat. The journey of the soul, from our bodies to the plains of The Day of Judgement, is a long and arduous one that begins with the death of our earthly body. Those who truly believe in Allah and lead an honest and pious life know that our time on earth is but a short interlude compared to the eternity that is waiting for us in the hereafter. As the Qur‟an states: “The hereafter is the abode of true life, and the life of this world is but play and amusement” (29:64).1 When it is our time to die the Angel of Death is sent by Allah to remove our souls. The removal of the soul from one‟s body is incredibly painful. To ease this pain there are certain things that one can do during their lifetime. It is reported that if one recites Sure-e-Zilzal during his daily namaaz they will be spared great suffering at the time of their death.2 Similarly those who fast on the 24th of Rajab and the 29th and 30th of Rajab will die without suffering.3 The Angel of Death is said to bring a special flower and a drink from paradise that will ease the pain caused by the removal of the soul. After the soul is removed from the body it will remain around the body until it is buried. It will be able to see its body receive Ghusl-e-Mayyit, the wrapping of the body in Kafan, the praying of Namaaz -e-Mayyit and finally the burial. Once all the mourners have left the cemetery the soul is returned to the body. The first night that the body is in the grave is a very frightening experience. Two terrifying angels named Munkir and Nakir are sent to test us about our faith .The answers that we give will determine where we will rest until the Day of Judgement. This period of time between our death and the time of resurrection is known as Barzakh. Munkir and Nakir will ask six very simple questions that all Muslims should be able to answer. These are: Who is your Lord? Who is your Prophet?
What is your religion? What is your book? What is your kiblah? Who are your Imams? While these questions are very simple to answer even the most devout follower will become tongue-tied in the presence of these two terrifying angels from Allah. To help the true believers Allah will send two more angels named Mubashir and Bashir to relax and calm you enough to be able to answer these questions. Those who are unable to answer these questions are immediately sent to Wadi-U-Barhut (Valley of Troubles). This place is similar to how Hell will be but on a much lesser scale. It is dark, cramped and hot. Inhabitants will only know trouble and unrest until the Day of Judgement. Once the six questions are answered correctly a further three are asked: Did you obey or disobey Allah‟s rules and laws during your lifetime? Did you earn your wealth in a Halal or a Haram way? Did you spend your wealth in a Halal or a Haram way? If you can answer these questions truthfully and positively your soul is instantly transported to Wadi-U-Salaam (Valley of Peace). This is reported to be near Hazrat Ali‟s Roza in Najaf and is very beautiful and peaceful. People live here in ease and comfort until the Day of Judgement. Once it has been determined whether you will rest in Barhut or Salaam angels named Nakala come down to the grave and reproduce the body that is lying in the grave. One body will remain in the grave whilst the other will go to Barhut or Salaam. Those who answer these questions unsatisfactorily will be punished in their graves. This is known as Fishar-e-kabr (The Pressure of the Grave). Slowly the walls of the grave move inwards to squeeze, pressurise and crush the bodies of those whose deeds have failed them. The force is unrelenting and the pain unbearable. Imam Ali Reza (A.S) was once asked whether those who died but were not buried still suffered from Fishar-e-kabr. He replied that they would suffer even
Imam Hussein (AS): “None is in peace on the resurrection day except the one who fears Allah in
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more as the force applied by water, air and fire is of a greater intensity than the walls of the grave.4 There are only five groups of people that will not suffer in the grave and they are the mentally retarded, Aa lims , Non - B a li gh, Martyrs and the Masumeens. Once it has been incurred no one can escape the wrath of Allah. Similarly Allah has promised that anyone that is fortunate enough to be buried in Kerbala will not suffer the Punishment of the Grave, as he does not want the land to be disturbed further. However if one is buried there and does not deserve to be then angels transport their bodies after they have been buried. Death is only the beginning of our journey to heaven. The ease with which we complete this journey is solely dependent on how we have lived our life on Earth and the proportion of good and bad deeds that we take to the grave with us. However it is possible to ease the journey of those loved ones that we have already buried. We can do this by reciting Sure-e-Yasin, praying their quaza namaaza, fasting their quaza fasts and giving to charity. Allah has created paradise for Believers and wishes us all to enjoy its bounties. As a result of this Allah tries to complete our punishments along our journey to paradise either during our lifetime, at the time of death or in the grave. Only those Muslims that have committed truly atrocious crimes suffer the ignominy of being punished alongside the Kafirs on the Plains of the Day of Judgement or in Hell. ______________________________ 1 Sayyid Mujtaba Musavi Lari, Resurrection, Judgement and the Hereafter, Foundation of Islamic Cultural Propagation in the World, 1992, Pg 46. 2 Dr Liaket Dewji, Journey To Heaven, Aliyah Design and Print, London, 1994, Pg 23. 3 Ibid., Pg 23. 4 Ibid., Pg 41.
O Hussain we remember you O Hussain, By Yasmin Syed The Dusk befell the city and the earth of Karbala, A shining prince's last moment's peace, the son of Fatima, Around him still, a silence lies, inside the hearts of kin, A mothers mourns her infant's thirst, she holds the pain within. A little child comes silently, with innocence in grace; She touches gently lovingly her father's aging face. O Hussain we remember you O Hussain, "Oh father let me stay this night, don't let us be apart. " She lay her weak and weary head, close to her father's heart. "O Sakina don't you know, my sorrows are but few, I care not for my humble life, the future's left with you." O Hussain we remember you O Hussain, They'll drag you through the streets so proud, they'll try to take your shame; A mock the dear ones you've lost, but who will take the blame?" "O women of the Prophet's home, O hearts filled with Islam; O widow carry in your soul, the banner of Islam." O Hussain we remember you O Hussain, The holy prince held closer then, his dear beloved child, "The pain we bear in this short life, is only for a while." "Sure enough that sorrow ends, we'll reunite you'll see; There'll be a place in paradise, where you will come to me." O Hussain we remember you O Hussain, "Close your eyes my darling, sleep, don't worry anymore, Allah promised us so much, and this we can't ignore. " The time is nigh and growing close, the dawn is breaking through; no bounds has courage, love and faith, no limits Allah's truth. O Hussain we remember you O Hussain, O Hussain I can't explain emotions deep inside; you gave us all you had to give and still we walk with pride. All we can do is cry for you and try to comprehend. A little piece of what you gave, we cannot find an end. O Hussain we remember you O Hussain, O Prince of Light we love you still, your task is nearly done; you'll give your life for human kind and suffer martyrdom.
Imam Sajjad (AS): “Oh people, contemplate, meditate and practice why you have been created, for surely Allah did not create you in vain.�
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Sr. Zeinab Twaij
“They should pardon and turn away. Do you not love that Allah should forgive you? And Allah is forgiving, merciful” (Chapter 24; verse 22) Being a Muslim isn‟t just about fasting, praying and doing a‟amal. It goes deeper than that; Islam is a religion of the spirit and soul. We should have it in out hearts and must be constantly aware of the presence of one God, Allah (swt) and the Message of His prophet Muhammad (saww). Therefore Islam is within us and we should carry it and reflect it wherever we are and in whatever we do. Our akhlaq (behaviour) towards each other, as well as to non-Muslims should reflect our religion. Importance is attributed to akhlaq for a number of reasons, for example, if you were the only Muslim at your university or college - this would mean you may be the only point of contact that the non-Muslims have with Islam, hence your behaviour would automatically be associated with the religion. There are many features of akhlaq that we should continuously try to develop and improve, such as the way we talk to each other, being honest, polite and courteous are all qualities of a believer. The way we portray ourselves, as Muslims, may be the only thing that people associate with Islam, therefore it is essential for us to be aware of how people see us and ensure we are putting across the correct image. Our akhlaq may be used as a medium for da‟wah. The polite, kind and gentle nature of a good momin my inspire non-Muslims to look deeper into the teachings of Islam. The idea of forgiveness towards each other is an essential part of Islam. In my opinion it is an important concept that is once too often forgotten by many. Within our communities there are often stories of two people who don‟t talk to each other for one reason or another, sometimes it reaches the extent
that they will not even tolerate being in the presence of one another, merely because of a minor incident in the past. Unfortunately this sometimes occurs as a result of inaccurate information being passed on, by a third party, and so causing trouble between two people. The Holy Quran states “O ye who believe! If cometh unto you a fasiq (wicked person) with any news, ascertain the truth, lest ye harm people in ignorance and then repent ye for what ye have done” (chapter 49; verse 6). Such actions also contradict the teaching of Prophet Muhammad (saww), he once said to one of his companions:” Shall I tell you about a good deed that God (SWT) and His Messenger love: Reconcile among those who differ.” Sometimes the problem in such situations is that neither party, or one of them, are not prepared to forgive and forget the past, however large or petty the disagreement may have been. They are often blinded by their anger and emotions to an extent that the teachings of the Quran and Ahlulbait are forgotten. P r o p h e t M u h a mma d (saww) said, “Anger spoils faith as much as vinegar spoils honey.” The ability to forgive is a quality of a true believer. As Muslims we need to learn to overlook minor errors, or disagreements that we may have with our brothers or sisters. We must be able to put things into perspective. Often if we take a „step back‟ and look at things „from the outside‟, or put ourselves in the place of the other person, we realise how petty the argument was in the first place. The ayah quoted at the start is the best reason for which we should always be ready to forgive others. If we expect Allah (swt) to forgive us for our many sins,
Imam Baqir (AS): “The person who loves for the sake of Allah and detests for the sake of Allah and gives for the sake of Allah is amongst those whose faith has achieved completion.”
9 we should therefore be prepared to forgive others for anything they may have done. Imam Ja‟far AlSadiq (as) states: “If you do not pardon another mortal like yourself, how can you hope the pardon of the Compelling King?” and on the importance of forgiving he has also said “Pardon is a secret of God in the heart of His select. Whoever is gladdened by it has made Him happy.” Our Prophets and Imams have often set the example of how we should be forgiving. In the tragedy of Karbala, Imam Hussein (as) was prepared to forgive Hur and even allowed him to fight and die as a martyr, regardless of the fact that Hur had been a general in the army of the enemy. “A man who has power to retaliate, yet he acts with politeness and restrain, Allah (swt) will fill his heart with pleasure and Imaan on the day of judgement, and He will give him the right to select any ‘hoor’ he pleases. He will be given the reward of a martyr.” (Mustadrak-2, p.88) The following is an example of the forgiving nature of a companion of Imam Ali (as), it teaches us to forgive regardless of whether we have been asked for forgiveness: Malik Al-Ashtar was a soldier in the time of Imam Ali (as). He fought with the Imam in the Battle of the Camel, and later became the governor of Egypt. At one time he was commander-in-chief in Kufa and had a shaven head. He was walking on his way, when a man slapped his shaven head, for the sake of making others laugh. He had done so without knowing whose head he had slapped. Malik Al-Ashtar did not even raise his eyes to see who it was that had slapped him he just continued to walk. Eventually the man who had slapped Malik Al-Ashtar came to know whom it was he had slapped, and was in great fear that the commander-in-chief would punish him. He went after Malik Al-Ashtar and found him praying in Masjid Al-Kufa. Once the general had finished offering his prayers the offender politely approached him and begged for forgiveness. Malik Al-Ashtar lifted the man and said “But my sole purpose to come here was to pray to Allah to forgive you.” Malik Al-Ashtar was one of the greatest swordsmen of his time, and yet he did not even look up to see who it was that had hit him, how many of us can say that we would have reacted in a similar manner? Not only did Malik Al-Ashtar, not react to the offence, he went to the mosque to ask forgiveness for the one
who had committed it! We should be able to follow such examples in our everyday lives. It reflects patience, politeness and kindness and this is what Islam teaches us. Before Malik Al-Ashtar became governor of Egypt Imam Ali (as) said to him: “Awaken in your heart mercy for (your) subjects and love for them, and kindness towards them . . . So give them of your forgiveness and your pardon, just as you would like Allah to give you of his forgiveness and pardon.” As Muslims we must always seek the truth and be prepared to listen and understand our brothers and sisters and be able to give them the benefit of the doubt. Finally I leave you with two sayings from Imam Ali (as): “The best deeds of a great man are to forgive and forget.” "Those who seek not to commit any sins should have mercy on the sinners "
Imam Sadiq (AS): “ Do not become arrogant and ungrateful when rich and wealthy, and do
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Br Nafeez Ahmed Numerous traditions exist affirming and emphasising the need for an Imam to be present among the people in order to both guide them and lead them justly. The rank of Imamate is thus both simultaneously a spiritual and socio-political institution. The traditions below indicate clearly that as long as the human species exist in this world, a proof of God and the truth must also exist to provide and protect the intellectual, social and credal framework for the ummah. After the Noble Messenger himself, this proof is none other than the Imam, the Friend of God, who in his very person is a living exponent and exemplar of true Islam. The Commander of the Faithful, 'Ali, peace be upon him, said: “The Family of Muhammad, peace and blessings be upon him and his family, are like the stars; as soon as one of them sets, another rises.”1 Imam Ja‟far al-Sadiq, peace be upon him, said in the course of a sermon: “God has illumined His religion with the Imams from the Household of the Prophet and made them the abundant spring from which knowledge of religion gushes forth. Whoever recognises the claims of the Imams, based on sound knowledge and insight, will taste the sweetness of faith and come to know the luminous and beautiful visage of Islam. For God has appointed the Imams to be His proof among men and their guide; has placed on their heads the crown of sublimity and leadership; caused the light of His Own splendor to shine on their beings; and sustained and supported them with inexhaustible heavenly power. It is only by means of causes that God‟s grace reaches His servants, and God does not accept men‟s knowledge of Himself except by means of their recognition of the Imam. “The Imam is versed in all the complexities, problems and metaphoric aspects of revelation, and he is chosen by God from among the descendants of Hussein, peace be upon him. Whenever an Imam departs for the realm of eternity to meet God, he appoints another Imam from among his own offspring in order to illumine the path men should travel. God has chosen all of them to lead the ummah in order that they should guide the people and judge justly among them. They are among the choice descendants of Adam, Nuh, Ibrahim, and Isma‟il. The jewel of their being shone in the world even before their bodies were fashioned of clay. God made their existence the substance of life for all men and the firm pillars of
Islam.”2
He said in another tradition: “Even if there were only two people heft on earth, one of them would be an Imam. The last person to close his eyes on the world will be the Imam, so that no one will be to argue before God that he was left without an Imam.”3 Ishaq b. Ghalib relates the Imam to have said: “The Imam is designated by God and the Messenger to be God‟s proof before men. Through the blessed existence of the Imam a link is established between God‟s servants and the suprasensible realm and God's grace flows down upon them. God will not accept the deeds of His servants unless they are loyal to the Imam. God does not abandon His servants to their own devices after creating them; instead, by means of the Imam, he lays out the path of piety before them and thus establishes His proof.”4 Imam al-Baqir, peace be upon him, said: “I swear by God that from the time God took Adam‟s spirit and conveyed him to the realm of eternity, He has never left the earth empty of an Imam. Hereafter, too, the world will never be without the existence of an Imam, so that God‟s proof will always be present among His servants.”5 Abu Khalid al-Kabuli says that he once asked the fifth Imam to interpret the verse “So believe in God and His Messenger and the light He has sent you.”6 The Imam replied: “I swear by God that that light (al-nur) is the Imam. The brilliance of the light of the Imam in the heart of the believer is greater than that of the sun. It is the Imam who illumines the hearts of the believers. God prevents the brilliance of that light from reaching the hearts of whomsoever He wills, this being the explanation for the darkness of their hearts.”7 al-Saduq writes in his 'Ilal al-Shara'i': “Jabir once asked Imam al-Baqir, peace be upon him, why men need prophets and Imams. He replied that the existence of Prophets and Imams is indispensable for the continuance and welfare of the world. For it is by means of them that God wards off His punishment from men. God says in the Qur‟an: '(O Muhammad) as long as you are among them, punishment shall not descend on them.’ (8:33)” The Most Noble Prophet himself, peace and blessings be upon him and his family, said: “Just as the stars bestow safety On the inhabitants of the heavens, the People of my House grant security to the inhabitants of
Imam Kadhum (AS): “There is no price and worth of your bodies except the paradise, so, do not sell them without achieving it.”
11 the earth. If the stars in the heaven are destroyed, it will be a catastrophe for the inhabitants of the heavens, and if the People of my House are no longer to be found among men, the whole earth will be overtaken by disaster. “What is meant by the People of the House are those leaders obedience to whom God has conjoined with obedience to Himself in the verse, ‘O you who believe, obey God, the Messenger, and the Holders of authority’ (4:59). The Holders of Authority from the People of the Prophet‟s House are adorned with inerrancy and utter purity; they never disobey any of God‟s commands and are always guided and supported by Him. Their deeds are beyond the reach of crookedness and deviation, and their feet are firmly planted on His straight path. It is through the blessed existence of these great ones that God‟s servants receive their sustenance, cities become prosperous, and the rainfall descends. The Holy Spirit always accompanies them, and there is never any separation between them and the Qur‟an.”8 Muhammad b. Fudayl asked Imam al-Rida, peace be upon him, whether the earth could subsist without an Imam. He answered that it could not. Muhammad b. Fudayl continued: “It has been related to us from Imam Ja‟far al-Sadiq that the world will never remain without a proof (hujjah) and an Imam, for were it to do so, the people of the world would instantly be caught up in God‟s wrath.” The Imam then said: “The earth will never be without an Imam. Were there to be no Imam, destruction and collapse would be the ineluctable fate of the world.”9 The institution of Imamate and its necessity is a result of God‟s Justice. For it is the Imams after the Prophet who continue to provide humankind with a personal linkage to Allah‟s guidance, who clarify the Divine laws and the meaning of Quranic verses, and who govern with perfect justice according to Islam, without whom Allah‟s guidance to humankind could not be fulfilled. In conclusion then, we may refer to the authoritative commentary of Ayatollah Sayyid Muhammad Hussein Tabatabai, the author of the famous Quranic Tafsir Al-Mizan. Ayatollah Tabatabai explains the above point when he observes that “the care and attention that the Sustainer of the universe lavishes on His creation implies that He guides every creature to a predetermined goal (which is to attain the
state of perfection). For instance, a fruit tree is guided to grow, blossom, and bring forth fruit; its life follows a different course than that of a bird, which follows its own special course of development and pursues its own special goal. Thus, each creature is guided along a course uniquely its own to a destination uniquely its own. Clearly, man too is one of God‟s creatures and is guided by the same law. “It is likewise clear that, since human beings find happiness in their lives through exercise of free choice, the special guidance appropriate to man must be supplied through the summons, indoctrination, and religious teachings that are sent by means of prophets, if man is not to plead that God Most High has failed to guide him. Note the noble verse, ‘Messengers bearing good news and warning, so that the people might have no case against Allah after the messengers. Allah is ever powerful, wise.’ (4:165) It points out that, for the same reason that a prophet must be sent and a summons made to religion, there must be someone as infallible as that prophet to uphold the religion and guide the people after he dies. God Most High must appoint someone bearing similar perfections (apart from revelation and prophecy) in the prophet‟s place to preserve the culture and laws of the religion intact and guide the people. Otherwise, the program of general guidance would collapse, and people would have an airtight case against God.”10 ______________________________ 1 al-Radi, Nahj al-Balaghah, p. 146 2 al-Qunduzi, Yanabi' al-Mawaddah, pp. 23, 524 3 al-Kulayni, al-Kafi, Vol. I, p. 180 4 Hurr al-„Amili, Ithbat al-Hudat, Vol. I, p. 247 5 al-Kulayni, al-Kafi, Vol. I, p. 179 6 Qur’an (64:8) 7 al-Kulayni, al-Kafi, Vol. I, p. 195 8 al-Majlisi, Bihar al-Anwar, Vol. XXIII, p. 19 9 al-Kulayni, al-Kafi, Vol. II, p. 179. The above traditions have been cited in Sayyid Mujtaba Musavi Lari‟s Imamate and Leadership: Lessons on Islamic Doctrine (Book Four), Foundation of Islamic Cultural Propagation in the World, Qum, 1996, p. 160-163. See this book for further discussion of Imamate in light of Qur‟an and ahadith. 10 Tabatabai, Sayyid Muhammad Hussein, Basic Teachings of Islam,
Imam Redha (AS): “The best wealth is the one that protects the honour of man.”
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knowledge; the holy prophet (p.h.u.h) said ‘The virtue of knowledge is more beloved with Allah than the The holy Prophet (p.b.u.h.) said: ‘There is nothing to virtue of worship’.3 At the same time, women are Allah, Almighty and Glorious, more beloved than permitted to pursue a career if they wish if this does the house which is developed in Islam by not conflict with their familial responsibilities, for as marriage; and there is nothing to Allah, Almighty the Quran says: “Unto men is what they earn, and and Glorious, more abhorrent than the house unto women is what they earn.” (4:34) which is ruined in Islam by separation, via, However, women who have young children divorce.’1 He also went on to say that: ‘The person are encouraged to stay at home to care for their who marries gains half of his faith, then he must children and provide them with a good Islamic fear Allah for the next remaining half.’2 education. That is not to say that men do not have an It is clear from the above ahadith that the obligation towards their children. On the contrary institute of marriage in Islam is not only essential for both parents should take an active part in the the development of religious understanding, but it has upbringing of their children. Yet since men are obliged an even deeper role; it forms the core of Islamic to provide for the society. Having established family, it is strongly that marriage must be a recommended for total agreement between the mother to be husband and wife on all there in the home aspects of their now for that period of combined lives, it can be time in which the described as a mutual child is totally symbiotic relationship, dependent on the whereby both partners work parent. That crucial in harmony to reach a period is usually the balanced and fulfilling life first 4-5 years of life within the teachings and and provides the guidelines of Islam - led by basis for their future the example of Imam Ali practice and (as) and Fatima (as). understanding of Even though their religion. husband and wife both “And from His signs is that He created mates for you from The holy have an equal input into prophet said: the marriage, their ‘There is no responsibilities differ. Allah created men and women (believing) woman who gives her husband a glass in a way that would allow them to carry out their share of water but it will be rewarded her better than the of marital responsibilities to the best of their ability worship of one year during which she fasts on and to His satisfaction. days and keeps vigil during the nights’ 4 Men have a duty to provide for their family Feminists may gasp at this hadith and declare within their means regardless of how hard and that it is demeaning for women and that it suggests strenuous this task maybe. They have no excuses if that women are not capable of carrying out more they fail to do so despite the ability to do so, and will substantial tasks. However, this is not the case. The be answerable to Allah in this respect if they do not above hadith proves the extent to which Allah has carry out their duty. Women have a different role in been merciful and compassionate towards women, the family unit and for that role in some respects their where a simple act such as this will gain them such reward is far greater since in those respects it is not extensive reward. To those who question this hadith, wajib (obligatory). the answer would be – imagine what reward a woman Women are always encouraged to pursue their will gain by carrying out her natural role as mother, education and to constantly seek to increase their teacher, wife and counsellor. When a woman gives Sr May Al-Timini
Imam Jawad (AS): “Trust in Allah is the price of every valuable commodity and the stairs to
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birth, she does not have to think about or plan how she is going to approach her child. The bond between the mother and child forms from the very moment the child is born, and perhaps from the moment of conception. Rearing the infant, feeding it, cleaning it, rocking it to sleep, are all second nature; teaching it how to crawl, how to walk and utter its first words and all the effort that goes into those tasks are seen by mothers as their duty, for which they do not seek reward, and yet Allah has called this „women‟s jihad‟ as Muhammad (p.b.u.h) affirmed: ‘Yes, the reward of a women during her pregnancy until childbirth, and unto when she weans the child, is like that of a stationed (soldier guarding the Muslims’ borders against the attack of pagan enemies) for the sake of Allah. So, if she dies during that, she will have the rank of a martyr.’5 Western society trivialises women‟s inherent capabilities and her role in marriage. Being a housewife is regarded as a dead-end, decadent existence that is frequently portrayed in the press and media as a cause of frustration and anxiety for women. Anyone growing up in the west will know the obscene suggestions that are associated with the role of a „house wife‟ – usually that of dishevelled, manicdepressive women, lost in a daily routine only to break free of it by committing adultery! Of course that is not a completely true picture of western housewives – at least not yet – however this image is continually encouraged by governments that want even single mothers to work, whilst paying someone else to look after their children! The reason behind the decline in the image of the housewife was because western and even eastern societies have always seen women as the weaker sex. Women were not allowed to vote up until the twentieth century and there were hardly any universities that would admit women. Women were seen to be there for convenience, as free labour in the home, and as objects of pleasure for men. As a result of this blatant sexism women rebelled at the very notion of being carers and nurturers. Propelled by the force of the capitalist economy which wanted a larger workforce at cheaper cost, they went to the extreme and sought to take on roles identical to that of men the breadwinners. In a way, this mimicking of the role of men is clearly a new form of sexism which demeans women‟s own special inclinations and abilities.
Islam, on the other hand, has glorified the role of women within the family; it is from the Islamic ethos that sayings such as „Educate a man and you educate a person, educate a woman and you educate a nation‟ have come into existence. Women‟s intrinsic special relational capabilities are recognised by Islam, rather than ignored as in the west. It is through Islamic guidelines alone that women are able to fulfil the innate potentialities of their natural being, and thereby live authentically. That is why recent surveys show that 4 in 5 British women today wish that they could leave their materialistic careers to remain at home and care for their children.6 Thus to a general extent, it may be said that women‟s jihad is in the home, whilst that of a man is outside it - such is the equality of the Islamic marriage. A woman‟s role is to make sure that the area of work that Allah has designated to her is running well - a major part of her contribution to Islam is to bring into it adult men and women who know what it is to be true Muslims, who have Islamic morals and values, and know Allah for what He really is. Her role is no less than moulding into shape Islam‟s future, of taking a major part in creating a nation that is ready to receive Imam alZaman (as) and carry Allah‟s will on Earth - and that is a far greater responsibility than firing a gun in battle which is jihad al-asghar. A woman‟s jihad takes place everyday of every year of a woman‟s life; surely its reward is as great. ______________________________ 1 A Bundle of Flowers (from the Garden of Traditions of the Prophet & Ahlul-Bayt (a.s) page 150 [Al-Kafi, vol. 5, p.328] 2 A Bundle of Flowers (from the Garden of Traditions of the Prophet & Ahlul-Bayt (a.s) page 147 [Al-Kafi, vo.. 5, p.328] 3 Bihar-ul-Anwar, vol.1, p. 167 4 Wasa-il-ush-Shi‟ah, vol. 20, p. 172 5 A Bundle of Flowers (from the Garden of Traditions of the Prophet & Ahlul-Bayt (a.s) page 143 [Manla-Yahduruh-ul-Faghih, vol.3, p.561] 6 BBC News, „Women: “Underpaid and Overworked‟, 8 June 2000
Imam Hadi (AS): “The world is a market, one group wins and the other loses.”
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Br. Mohammed Al-Hilli Gheeba, or backbiting as translated in English, is one of the harmful and destructive sins of the tongue that is clearly forbidden in Islam. In the Holy Quran, Allah (SWT) describes the likeness of backbiting to the eating of the flesh of one‟s dead brother: “..And spy not, neither backbite against one other, 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.” (49:12) It is narrated that the Messenger of Allah (SAW) once told the great companion Abu Dhar Al-Gafaari (RA): “O Abu Dhar, beware of backbiting. Abu Dhar asked: „What is backbiting, O Messenger of Allah?‟. The Prophet replied: „It is mentioning your brother with whatever he dislikes‟. Abu Dhar then said: „even if I say is true?‟, the prophet answered: „Indeed this is gheeba, and saying what is false is buhtan (slander), and that has heavier punishment.”1 From this hadith we can understand that gheeba is talking about a fellow Muslim in a manner the he or she would dislike. This includes talk about physical appearance, family lineage, manners and conduct, religious deeds, and general life matters. What is not uttered by mouth can also be backbiting, since gheeba includes written statements and physical actions and imitation, as described in the following hadith. Al-Tirmidhi and Ahmad ibn Hanbal reported that Aisha said: „ A woman came in out house, and when she left I moved my hands indicating that she was short. The Prophet (SAW) then said to me: „You have backbitten her‟”. Careful study of the fitra of a human being can explain the motives for performing such a sinful act. These include the lack of fear of Allah (SWT) and disobeying his commands, arrogance and ignorance, joining in a conversation with a group of friends, seeking to raise one‟s own status by putting down others, envy and jealousy and seeking the approval of others for status. The consequences of backbiting in society in
general are great. Not only does gheeba destroy friendship and relationship between people, but also it serves to highlight people‟s faults and shortcomings and damages their reputations. This in turn leads to enmity and hatred between individuals, and encourages moral decay in communities. The task of warning and advising others on the dangers and punishment of backbiting falls upon the shoulders of every Muslim. Through examples of the Holy Ahlul-Bayt (AS), we know that repentance from backbiting is achieved through seeking the forgiveness of Allah (SWT) at first, followed by forgiveness from the person who was backbitten. Rasallullah (SAW) is reported to have said in a hadith: “The Kaffara of gheeba is to perform istighfar for the backbitten person”. This is desirable in situations whereby the person is no longer alive or when confronting them can cause further problems. It was reported that Imam Hasan (AS) was told that a man had talked wrongly about him, so he sent a dish of dates to that man. The astonished person returned and asked the Imam: “I spoke badly about you and you sent me a gift?”. Imam Hasan replied, “You have given me your hassanat as a gift, so I wanted to return the favour.” As Muslims blessed with the deen of Allah (SWT), the responsibility to be the best examples in manners and ahklaq is immense. In Surah alIsra, verse No. 36, Allah (SWT) states that man is accountable for his actions through the senses: “And follow not that of which you have no knowledge, verily, the hearing, and the sight, and the heart of each of those ones will be questioned.” And of the punishment of those who backbite, the Prophet (SAW) explained in a narrated hadith that whilst in the Miraj, he saw people scratching their faces with long nails. When he asked Jibraeel (AS) about them, Jibraeel said: “These are the ones who backbite people and take away their rights.” The hadiths from the Holy Ahlul-Bayt (AS) in the next page clearly warn against the dangers of backbiting.
Imam Askari (AS): “There is nothing over two qualities: Belief and faith in Allah, and benefiting the faithful brethren.”
(Continued on page 15)
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Imam Ali ibn Al-Hussain Zain-ul-Abideen (AS) The Rights of Leaders 15. The right of the possessors of authority (sultan) is that you know that Allah has made you a trial (fitna) for him. Allah is testing him through the authority He has given him over you. You should not expose yourself to his displeasure, for thereby you cast yourself by your own hands into destruction and become his partner in his sin when he brings evil down upon you. 16. The right of the one who trains you (sa‟is) through knowledge is magnifying him, respecting his sessions, listening well to him, and attending to him devotion. You should not raise your voice toward him. You should never answer anyone who asks him about something, in order that he may be the one who answers. You should not speak to anyone in his session nor speak ill of anyone with him. If anyone ever speaks ill of him in your presence, you should defend him. You should conceal his faults and make manifest his virtues. You should not sit with him in enmity or show hostility towards (Continued from page 14)
What the Ahlul-Bayt (AS) say about....Backbiting Prophet Mohammad (SAW): “Gheeba is worst than adultery, because a man performs adultery and repents to Allah, and He may accept his repentance. But he who backbites is not forgiven unless the person who was backbitten forgives him.”
him in friendship. If you do all of this, Allah‟s angels will give witness for you that you went straight to him and learned his knowledge for Allah‟s sake, not for the sake of the people. 17. The right of him who trains you through property is that you should obey him and not disobey him, unless obeying him would displease Allah, for there can be no obedience to a creature when it is disobedience to Allah.
anything) is like he who backbites” Imam As-Sadiq (AS): “gheeba is haram on every Muslim and it eats the hassanat like how fire eats away wood.” Imam Al-Khadum (AS): “Cursed is he who backbites his brother.”
Imam Ali (AS): “ The clever one is he who hold his tongue from gheeba.” “What you cannot say to your brother in his face is gheeba.” “He who listens to gheeba (and doesn‟t do Imam Mahdi (ATF): “ I am Baqeeyatullah in this earth and the avenger from His enemies.”
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