In the name of Allah, The Beneficent, The Merciful
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[And 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)
With Islam being criticised on every level by the standards of modern living and with Muslims being attacked in every part of the world, I can understand why someone would be interested in the reason why I became a Muslim. Islam is currently receiving so much negative press in relation to terrorism, despotic rulers, etc, that it is unfortunate that what Islam truly represents as a way of life, which for non-Muslims is a potential lifestyle choice, is sadly being overlooked. Islam loosely translated means a way of peace, and a Muslim is one who submits to that peace. The Islamic perspective of the Universe is that everything contained within it is Muslim. The animals, plants, stars, moon, trees and rivers are all classified, according to the Arabic language, as Muslim. This is because they 'submit' to their natural state or instinct that they were created for, i.e. the cat to be cat-like, the plant to grow and provide oxygen, etc. Likewise, the human being has a natural inclination, which is to submit or surrender himself to Allah (SWT). The only difference is that humanity, by Allah (SWT)'s grace was given the freedom of choice, something that no other being in the cosmos was given. Human beings have the choice not to submit. The rest of creation does not.
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Volume 8, Issue 5 RabiRabi-ulul-Awwal/RabiAwwal/Rabi-ulul-Thani 1424 May/June 2003
This is our test and our struggle. It is Allah (SWT)'s trial for us, to see if we can render ourselves into complete submission. Complete submission to a Higher Reality, that is beyond our scope of understanding but that governs our existence, Whose attribute name is Al-Haqq (the Truth). We can recognise Him or deny Him - that is the choice. I chose to acknowledge Him. We live in a society that is determined to prevent people from making this choice. It has very calculated and premeditated ideas as to how we as individuals should exist. From birth and throughout our lives, the current social system we find in place in the Western world, whose influence has spread to all corners of the globe, shapes and moulds our way of thinking, acting and our very way of 'being' in accordance to a specific agenda. This agenda, expressed through the various forms of media, comprises of the ideologies of capitalism, materialism, atheism, liberalism, consumerism, immorality, selfishness and the oppression and exploitation of others. Values such as honour and honesty, fidelity and sacrifice are being removed from our society and relegated to such terms as 'old fashioned' and 'backward'. The (Continued on page 8)
IUS Arabic Classes
Prophets & Miracles
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Editorial Dear Brothers and Sisters in Islam, Assalaamu alaikum. Inshallah this issue of Voice of Unity has reached you all in the best of health and imaan. It was the Year of the Elephant in which the inhabitants of Mecca witnessed the end to the tyranny of Abraha, who schemed to destroy the House of Allah (SWT). In the same year, they also witnessed the birth of the one who would restore the purity and sanctity of that House by demolishing the idols within. The Holy Prophet of Islam was sent as a mercy to the whole of mankind – Muslims and nonMuslims alike. ‘And We have not sent you, but as a mercy to the worlds’ (21:108). Following his blessed arrival, mankind never again saw the annihilation of an entire population of transgressors as was seen in the past, during the times of previous Prophets of Allah (SWT). In fact, our
Holy Prophet (SAW), possessing the most perfect attributes of the Prophets (AS), had great love for his ummah and continuously strived to guide them to the Truth. ‘Then maybe you will kill yourself with grief, sorrowing after them, if they do not believe in this announcement’ (18:7). Despite the Divinity of his message and perfection of his character, there still existed infidels who plotted against Islam and its Holy Deliverer. Even today, we still see the same Evil scheming and plotting to destroy the houses of the chosen ones of Allah (SWT) and plundering the rights of their shia, though it may come dressed in the garb of ‘liberators’ and ‘peacemakers’. ‘And when it is said to them, “Do not make mischief in the land”, they say: “We are but peacemakers”. Now surely they themselves are the mischiefmakers, but they do not perceive’ (2:11-12).
However, we await the reappearance of one who will restore peace and justice on the earth an d d emolish the id ol of imperialism. Where is the Everlasting Legacy of Allah? Where is the Impenetrable Defence who broke the back of the oppressive tyrants. Where is the Awaited Saviour who will set the have-nots and the depressed on their feet. Where is the Hope who will put an end to tyranny and oppression?. Our Lord, protect our brothers and sisters in faith wherever they are found oppressed and their rights usurped, grace them with dignity and strengthen their faith, and hasten the reappearance of Your Authority on the Earth.
Sr Tahera Tajri
Good Health Imam Ali [AS] said: “If you want Allah [SWT] to make your body healthy, pay charity more frequently”. Imam Ali [AS] said (to Imam Hasan [AS]): “Shall I teach you four traits by which you will be in no need of any medical treatment?” Then he said: 1. Do not sit for food unless you are hungry 2. Do not leave the (table of) food but you still have an appetite 3. Chew well 4. Before you go to bed, go to the water closet to ease nature If you put these into action, you will be in no need of any medical treatment. Imam Redha [AS] said: “Cleanliness is from the morality and character of Prophets”. Imam Jawad [AS] said: “Good state and health is the best providence from Allah [SWT]”.
Holy Prophet (SAW): “No drop is more beloved with Allah, Almighty and Glorious, than the drop of blood which is poured in the way of Allah (SWT)”.
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The Success of IUS Arabic Classes Sr Tabassum Jafri
The Arabic language has existed without major change since the seventh century and has been among one of the main recorded linguistic contributors in history, science and, of course, Islam. Its prominence and therefore role in the civilisation of the world is well supported. Being persuaded to learn Arabic with the IUS, by its committee members, was probably the most rewarding and difficult task I have had to do this year. Learning a new language is always a challenge, but learning Arabic presents with even more vocal and grammatical difficulties. Non-Arabic speakers will know what I mean! So began the Beginner Class, taught with professionalism by Brother Sabah Al-Rashed, taking us from the correct pronunciation of عs to conversations about 'Who are you?' and 'Where are you from?'; not to mention shopping for honey and gold with either cash or visa! At the end of this first 10week course, was the dreaded exam - only in name it seems, as one extremely bright sister achieved 104% (extra bonus marks for her clever responses were awarded, so ignore the confusing arithmetic). With no failures, Brother Sabah takes credit for his commitment and dedication in teaching Arabic. So the saga continued, fuelled by the
thirst to learn more with a further 10 lessons for Beginner Class graduates. However, Beginner Classes continued with new and eager recruits. The Intermediate Class evolved into more structured classes with a variation on reading, writing and speaking. As well as everyday situations, specific scenarios were addressed, such as catching the plane to Umrah and meeting new people. Did I benefit? Well it certainly made me seem more streetwise in Mecca and Madina while on Hajj this year! On a more serious note, knowing how to ask for directions when lost and bargaining when shopping was undeniably useful. Would I do it again? Absolutely! Please come and join us when classes commence again with another inspiring teacher. Classes cost £40 (for members) or £50 (for non-members) per term – a definite investment! For more details, please contact the IUS secretary at secretary@ius.org.uk or 08709 220647. Finally, I look forward to meeting all of you who take up this unique opportunity to educate the mind and to encourage you in your learning. The only message I have for Arabicspeakers is that you should truly value this linguistic treasure that you possess, and nurture and explore its endless literary beauty. Don't be complacent - strive harder for perfection.
Imam Ali (AS): “Do not think of anyone’s statement as evil if you can find it capable of bearing good”.
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Madina - The First Islamic City An Archeological Perspective!
Dr Farhat A. Hussain ! Part 2 ! The Prophet (SAW)’s Mosque The Prophet (SAW)’s Mosque served as the centrepiece of the city and society of Madina for both worship as well as political (and other) matters. The Prophet (SAW)’s Mosque represents the first Mosque built in Islam and served as a guide to Mosque building throughout subsequent Islamic history (and indeed the spatial organisation of the centre of Islamic cities). The site selected was the spot where the camel of Muhammad (SAW) halted. The Manzil or place of arrival was therefore selected as the site for the building of the Prophet (SAW)’s mosque and adjoining house. The location of the Prophet (SAW)’s Mosque had hitherto been used for drying dates and featured palm trees. Indeed the trunks of these palm trees were used for construction. The site comprised some 60 by 70 adhru’ whilst the direction of the Qiblah (for prayer) was to al-Quds (Jerusalem) and was later (624) changed to that of Makkah. The Mosque was constructed with palm tree trunks and libin (mud) walls. Muhammad (SAW), carried the libin in his own cloth and participated in the building of the mosque himself, which themselves were covered with jarid or palm fronds. Three doors gave access to the Mosque – the Bab (gate) al Ramah (mercy) to the south end of the Mosque, the Bab Jibril (Archangel Gabriel appeared here) and the door used by Muhammad (SAW) to the east. There are varying accounts of the height of the mosque ranging from that of (or just above) the same height as a man, to a much higher ceiling, of various degrees. The original Mosque plan followed a rectangular shape comprising an area some 35 metres north to south by 30 metres, east to west (total composition of some 1,050 square metres). The floor was not at first paved although following heavy rains that tore up the original mud floor, stone paving was provided (and continued into the Ottoman period: 16th early 20th century). The stone floor surface itself was later covered with hasir or palm frond mats, although this may have only taken place in the time of the Khilafa (rule) of ‘Umar ibn al Khattab (634-644). A number of Ustuwanat or columns supported the Mosque whilst a garden was located outside, such as the Ustuwanat al-Sarir or the column of repose, the
Ustuwanat al-Mihris or column of the guardian and from whence Imam Ali (AS) would sit and guard the Prophet (SAW), the Ustuwanat Murabba’at al-Qabr or column of the grave, also known as the seat of Jibril, and was the location at which the door of the house of Lady Fatima Zahra (AS), the daughter of Muhammad (SAW) was situated and from whence Imam Ali (AS) would enter the Prophet (SAW)’s Mosque (this part of the Prophet (SAW)’s Mosque was off limits to the general public). This column was situated well within the inside wall surrounding the tomb of the Muhammad (SAW) (as of 632, when the tomb was built) and was not visible to visitors to the Mosque. Behind the house of Lady Fatima (AS) stood the Ustuwanat al-Tahajjud or Column of Meditation, from whence Muhammad (SAW) performed the Tahajjud (night prayer). Al Hujrah al Sharifah or the ‘Honourable room’ is the site where the Prophet (SAW) is buried. The names of many other parts of the Prophet (SAW)’s Mosque were so named, following the departure of Muhammad (SAW), from the world. An important development in the history of the planning of the Prophet (SAW)’s Mosque took place in 2 AH (After Hijra)/624 CE, with the Qibla (direction of prayer) being changed from the north (facing al-Quds) to the south (Makkah). Furthermore, in this early Islamic period, and due to the ever-increasing number of people embracing Islam and moving to Madina, we see that extension work to the Mosque was carried out even during the time of the Muhammad (SAW). The first such extension took place in the seventh year after Hijra (migration) immediately after the Muslim victory at Khaybar (629). The floor space of the Mosque was doubled and further houses were erected around the building. The total area of the Mosque by the time Muhammad (SAW) departed from the world (632) was some 3,876 square metres and still followed a rectangular shape. The Mosque was successively extended over the course of the following 14 centuries, the most recent grand extension having been complete a decade ago. The Prophet (SAW)’s Mosque served as the heart of the Islamic city of Madina whilst also representing the first Islamic construction undertaken by Muslims. No true or effective study of Madina may be made without an insight into this essential and important building. Following the arrival of Muhammad (SAW), the city of Madina, evolved its infrastructure, based
Hadhrat Fatima (AS): “You, the servants of Allah (SWT), are the ones to maintain His injunctions and prohibitions, and the carriers of His religion”.
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around the epicentre of the Mosque and took into account the social-historical and political contemporary context of the city at this period - namely as the epicentre of the World of Islam, which itself was in the process of growth, whilst also under constant danger from the pagan Arab tribes opposed to Islam (622-630). We see that certain elements of the city such as the markets grew up where ever there was space, which was not in abundance due to the large number of constant arrivals to Madina and therefore that the organic and fast developing city did not always grow up based upon a set plan regarding every part and aspect of the city. However, with the Prophet (SAW)’s Mosque at the physical and overall centre of both city and society, the presence of the city boundary be this in the form of the initial ditch or the later wall, we do see a certain organisation and planning to the city of Madina which came about as a result of the arrival of Islam, supplanting any prior organisation and planning to both the city and its society, prior to the arrival of Islam in Madina. Madina was thus an Islamic city as regards ethos, planning, function and life, and not merely by virtue of the fact that the clear majority of its inhabitants were Muslims. The clear majority of people in Madina converted to Islam (known as Ansar or ‘helpers’) and were supplemented in number by the significant flow of migrants to the city. The mosque functioned as the focal point of the attention and daily lives of the Muslim people as well as the centre of government and much else. In this respect, as regards the context of the city, as the seat of the Prophet (SAW) (presence and government) as well as the function of the city, which was overtly Islamic, Madina may be said to epitomise the Islamic city as well as the Islamic state. Madina was also a multi-cultural city, itself reflecting the multi-cultural nature of the Islamic community and the rights extended to the people of the book (Jews and Christians) by the Islamic faith whilst the city of Madina continued to attract larger number of Muslims from across the Islamic world and continued to grow in size in subsequent generations.
U n i t y eventually stabilised by the Muslims of Madina in 628 (signing of the treaty of Hudaibiya). By such a time, the Muslims had made full use of the city trench that had been made to protect the city from pagan attack. The verse may also refer to the important presence of Islam in Madina, which made the city secure from oppression and injustice. The constitution of Madina, drawn up at the behest of Muhammad (SAW), which guaranteed the rights of all its citizens (including those who were of the people of the book), sits at the very heart of the Islamic character of the city of Madina. The constitution of Madina, an important document in Islamic history, as well as representing the first known constitution of civil rights in human history, ensured personal and social security for all people of the city of Madina. The Sunnah or example of Muhammad (SAW) and the implementation of the Islamic system of living resulted in the existence of an Islamic ethos and Islamic urban system that greatly facilitated the successful lives of the Muslims of Madina and provided a framework for subsequent Islamic cities (both in regard to ethics and spatial organisation). Endnote: Whilst the various developments in Madina over the centuries, including those of the present period, have greatly facilitated the visit of Muslims from across the world, very little of the original city from the time of Muhammad (SAW) remains. A thorough archaeological survey of Madina is therefore no longer readily possible (although peripheral and parallel surveys, of sites of similar period and region that do survive, may be undertaken). AH: After Hijra (migration of Muhammad (SAW) in 622) CE: Common Era, also known as Anno Domini © Farhat A. Hussain 2002
The Islamic City The basis of the Islamic city rests upon Quranic injunction and the Sunnah. We are told in the chapter of the Quran entitled al-Teen (The Fig): ‘And this city made secure’ (95:3). A city may be made secure in an Islamic connotation by a respect of the Islamic laws and principles as well as by possessing a large Muslim population. As this sura (chapter) was revealed in Madina, this verse may be referring to the status of the security environment of the city that faced acute threat from the pagan tribes opposed to Islam, which was
Imam Hasan (AS): “Verily, the best of bests is a good temper”.
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Prophets and Miracles Sr Shabnam Sabur Prophethood has a special status and significance and Prophets (AS) chosen and entitled to this great honour had some common characteristics. Firstly, morally and intellectually speaking, they were the best in their community. They would set an example for their followers and be endowed with personalities that would attract people to accept their message. They are chosen from among those people who have never committed nor would ever commit a sin. Prophets (AS) are also supported by miracles as a way of substantiating the divinity of their message. These miracles are granted by the power and permission of Allah (SWT) and are usually in the field in which their people excel and are recognised as superior. It is a fundamental principle that nobody's claim can be accepted without proof, particularly if it is a big and lofty claim. Also, every Prophet (AS) states clearly that what he receives is from Allah (SWT) and is for the well being of mankind. Prophets are necessary for conveying Allah (SWT)’s instructions and guidance to mankind. Given the significance of the rank of prophethood, the great responsibility borne by the Prophets (AS) and the role of their message in determining the different concerns of human life, Prophets (AS) must be able to furnish a decisive proof for their claim to prophethood. The proof must be of such a nature that it could be obtained only by means of Allah (SWT)’s infinite power, of forces that lie beyond nature. A miracle is a deed performed by a Prophet, by the will of Allah (SWT), in order to demonstrate the truth of his claim to prophethood. The proof that the miracle constitutes is without any doubt an indication of the Prophet (AS)’s relationship with the Source of the revelation. Generally speaking, the proof of prophethood was provided by miracles in areas that were in each age the object of special attention, so that those specialised in each area might know that the deed in question was beyond the limits of human capacity. This is the starting point for the task of the Prophets (AS); by taking into account the human beings' level of intellectual development, they conquer broad horizons of human belief and swiftly attain their exalted goals. Miracles of Prophets (AS) indicate a supernatural relationship; they arise from the manifestation of the light
of Divine Unity, and they are a part of the will of the Divine Essence, which has created all phenomena in the world and set universal schemes and unique laws in place to rule over them. The Prophets (AS) proclaimed to their people that they were entrusted with the guidance and teaching of mankind, so the occurrence of miracles had to be based on the will and desire of Allah (SWT) and the necessities of the situation; it was not a means for entertaining illogical and obstinate people. Allah (SWT) says in the Noble Quran, ‘and it was not meet for an apostle that he should bring a sign except with Allah’s permission’ (40:78). One of the reasons for the Prophets’ (AS) refusals to submit to those who were demanding miracles of them may have been that those persons imagined them to be claiming some kind of control over the whole of the universe. The Holy Quran therefore says, ‘Say (unto them O Muhammad): I am only a mortal like you. It is inspired in me that your God is One, therefore take the straight path unto Him and seek forgiveness of Him; and woe unto the polytheists’ (41:6). However, when people were seeking guidance and pursuing the truth, and the Prophets (AS) themselves wished to establish the truth of their mission, miracles took place. Prophet Isa (AS) Prophet Isa (AS) is mentioned to have performed many miracles which became the mainstay of his proof of divinity. The Holy Quran mentions the miracles and powers he was given but mostly in general terms. ‘When Allah says: “O Isa, son of Maryam! Remember My favour to you and to your mother; when I strengthened you with the holy Spirit so that you spoke to mankind in the cradle as in maturity; and when I taught you the Book and wisdom and the Torah and the Gospel; and how you shaped of clay the likeness of a bird by My permission, then you breathed into it and it became a bird by my permission, and you healed him who was born blind and the leper by My permission; and when you brought forth the dead by My permission and how I restrained the Children of Israel from harming you when you came to them with clear proofs, and those of them who disbelieved exclaimed “This is nothing but mere magic”’ (5:110).
Imam Hussein (AS): “Beware of wronging him who does not have a supporter except Allah (SWT)”.
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To draw parallels with the New Testament, it says regarding Prophet Isa (AS) that he: cured a leper (Matthew 8-3), cast out a devil from a Greek girl (Mark 7:25-30), cured a blind man (Mark 9,2-10), and fed a single man’s basket of food to thousands (Mark 6:30-44). He spoke to the wind and the waves (Mark: 4-35-41), made a cripple walk (John 5:1-9) and brought the dead to life (John: 11 38-44). Prophet Musa (AS) Prophet Musa (AS)’s contemporaries were excellent in magic. With the help of Allah (SWT), he defeated the best magicians of Egypt of his day. Allah (SWT) had commanded Prophet Musa (AS) to warn Fir’aun of a punishment in this world for his faithlessness. The Holy Quran lists 5 plagues inflicted by Allah (SWT) on Fir’aun: mass flooding in Egypt which devastated the land, a swarm of locusts that ate all the crops, lice that spread amongst the Egyptians carrying disease, filling the land with frogs, Nile water that changed to blood. ‘Therefore we sent upon them widespread death, and the locusts and the lice and the frog and the blood, clear signs; but they behaved haughtily and they were a guilty people’ (7:133). The miracles that prophet Musa (AS) performed in front of Fir’aun are mentioned in the Holy Quran. ‘So Musa threw his stick, and behold it was a serpent, manifest. And he drew out his hand (from his pocket) and behold it was white to all believers’ (26:32-33). The division of the Red Sea to allow the Israelites to pass and causing the waters to rejoin before the Egyptians came is mentioned in the Holy Quran, ‘Then We inspired Musa: Strike the sea with your stick. So it parted and each separate part became like the huge firm mass of a mountain. Then We brought near the others (Fir’aun’s party). And We saved Musa and all those with him. Then We drowned the others’ (26:6366). This miracle is also mentioned in the Old Testament (Exodus 14:15). Prophet Muhammad (SAW) The Arabs, the contemporaries of the Prophet Muhammad (SAW), were known for their eloquence and magnificent poetry. So Prophet Muhammad (SAW)'s major miracle was the Holy Quran, the equivalent of which the whole legion of the Arab poets and orators could not produce despite the repeated challenge from the Holy Quran itself.The Holy Quran says, ‘When the Messenger of Truth was sent to them by Us, they said, “Why has he not been given what Musa was given?” But did they not disbelieve in what had been given to Musa?’ (28:48). Many of the demands of the Arabs did not even accord with the conditions of a miracle. Thus, the Holy
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Quran tells us that they proposed the following to the Prophet of Islam (SAW), ‘They said: “We will not believe in you unless you make a spring gush forth for us from the ground, or have a garden of date trees and vines with water flowing through it, or cause the sky to fall in on our heads, or make Allah and His angels appear in front of us, or have a house covered with gold, or ascend into the sky. But we will not believe in your ascending into the sky unless you bring for us a book we can read”’ (17:90-93). Allah (SWT)'s final answer to the illegitimate objections of the miracle-seekers is explicit and clear: ‘Say: “Glory be unto my Lord! Am I anything more than a mortal apostle?’ (17:93). It is evident from these verses that the objectors were demanding from the Messenger of Allah (SWT) that, in order to prove his prophethood and his special relationship with the Origin of all existence, he should perform miracles such as causing a spring to gush out of the ground or possessing an orchard overflowing with fruit or a palace of gold, these being the marks of aristocratic opulence in that age. The possession of material resources can never be a criterion for prophethood and the ability to perform miracles; such things can never be accepted from anyone as a proof of prophethood. Through these words, the Holy Prophet (SAW) fully absolves Allah (SWT) from any weakness or inability, while at the same time, emphasising his own utter powerlessness to produce miracles of himself. Miracles proceed from the will of Allah (SWT)’s unlimited Essence and the Prophet (AS) follows His will. Without Allah (SWT)'s permission, he has no right to intervene in the workings of the universe, and under no circumstances can he surrender to every demand made on him for the performance of miracles. All previous miracles were limited by time and place, that is, they were shown to a specific people at a specific time. Not so the miracle of Prophet Muhammad (SAW), the Holy Quran. It is a universal and everlasting miracle. Previous generations witnessed it and future generations will witness its miraculous nature linguistically and also in terms of its style, content and ability to spiritually uplift those who read and adhere to it.
References 1
Seal of the Prophets and His Message,Sayyid Mujtaba Musavi Lari
2
Jesus A Prophet of Islam, Muhammed Ata ur-Rahim
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Lessons from the stories of the Quran, Ali Musa Raza Muhajir
Imam Sajjad (AS): “Fair speech increases wealth, stretches sustenance, postpones death, and creates love among family members”.
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goal of this plan is an attempt to keep us preoccupied with this world in order to prevent us from thinking about that fundamental choice. For if we were to think, we might recognise our true potential as 'spiritual' beings, reject what is being dictated to us, and then start to follow a spiritual path toward freedom. The biggest fear the West have is that that path may lead us to the point where we may ask ourselves ''Is there really a God? What is the purpose of life?" Believing in an Ever-Present, EverLiving, necessary Existent would be far too dangerous, for if people grew and developed spiritually and started to care for each other, there could be no money made out of the exploitation of others and capitalism and all the other ism's would disintegrate. Islam is the biggest danger facing the West, not just because as a way of life it promotes self-realisation and the maintaining of a fair and honest society but also because usury (the lending of money with interest) is illegal in Islam. World debt would be erased, the global economy would collapse overnight and all 'their' hard work would be in vain. Through the daily assault on our senses via the means of propaganda in the media, we are left in a state of confusion as to our purpose in life. We are left feeling alone and vulnerable. We try to fill in the gap with vain pleasure-seeking, but it is regretfully unfulfilling. When we read the news or witness the indelible images on television, what are we to make of what we see? The abusing of peoples’ basic human rights, stories of murder, rape, abuse of children, pornography, slave labour - these are all part of normal life now. Often we are so de-sensitised that we do not even see the harm in it. We must surely understand that this kind of society is sick and desperately needs a cure. We turn and look for help and comfort, looking to fill that 'gap'. The top psychologists are employed and using the gentle art of persuasion they make sure that we believe that there is no other option apart from conformity with 'their' program. Our inborn sensitivity is preyed upon and we are persuaded not to seek consolation in 'spiritual' ways but satisfy ourselves with entertaining acts that lack moral substance. So in light of this false process of 'modernising' of the world, the ideological warfare, the lack of moral substance and constant abuse
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waged against us, is it surprising people ask ''Is there an alternative way of life?''. Can I be blamed for looking for one?! Does one need to ask, "Why did you become a Muslim?" ‘And We created not the Heavens and the Earth and all that is in between them in vain’ (38:27). So is there an alternative? What is the purpose to life? According to the above Quranic statement, our Universe was not created without purpose and we are inhabitants of that Universe. There must be a purpose to life. Many faiths and religions offer the path to 'The Truth', salvation or enlightenment. I believe the path is Universal, as everything in this Universe seeks Allah (SWT), whether they perceive it or not. People's methods differ, as do the opinions concerning the validity of these ways of approaching Allah (SWT). But I believe these differences act as a barrier to our understanding of the nature of how Allah (SWT) works. All of humanity are seekers on the path of contentment and certainty. The many different paths and so-called religions all fundamentally lead to one focal point, a singular origin, the primary cause of our universe, the Oneness of Allah (SWT). I agree with the opinion that sectarianism is an attack on Tawhid (Allah (SWT)'s relationship with the creation), but I also believe in thorough examining of the various truths on offer. We must separate the wheat from the chaff in terms of belief systems available and subject each one to the scrutiny that modern life dictates. I believe the only system that can survive such scrutiny thus affirming its validity, is Islam. This is therefore our only option to our current situation of crisis on the Earth. This view is supported by the Divine statement, 'Surely the religion with Allah is Islam' (3:19). This is the reason why I chose Islam over all the other religions. I felt that as much as they all had various positive aspects and methods, they could not help me in my pursuit of overcoming problems and realising goals and faults. They did not offer a complete system of living that could cope with the wide range of issues that I would face on a day to day basis. Not only was I concerned with myself, but I was also concerned for the society that I lived in. How can we take responsibility for its maintenance? Islam has a program as to how we can deal with society as a whole - both internal and external
Imam Baqir (AS): “Inform our followers that they will surely be among the saved on the Resurrection Day if they establish what they are commanded to”.
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problems, with strategies and rulings for any We need to understand our Islam, but we plausible situation that may occur. I believe we should always seek new ways to improve that cannot find this totality in any of the other religions understanding. It is necessary for us to prove the and that is why Islam is the antidote needed to cure message to ourselves first, in order to have the the diseases of this modern world. proper conviction needed in our hearts. For what we The main source for convincing me of the say and believe we are held accountable for, message of Islam was the Holy Quran itself. It is a especially in respect to others in the society with book that is still alive after 1400 years. It is Allah whom we share our existence. Progress has to be (SWT)'s voice of guidance to creation and we need made as to how we can educate our children and to keep that message alive by reading it faithfully ourselves. I feel that the same mistakes are being and regularly. Even its translation into English is made in the Muslim communities as those that were impressive, when read with a positive frame of mind being made when I was being brought up as a and with the correct ambience its message is clear Roman Catholic. I feel there is too much emphasis and above all, very comforting. Part of the appeal of on instilling fear of Allah (SWT) and forbidden the Holy Quran was that every time I opened it, a things into the hearts of our children. What we need miracle would take place right before my very eyes. to be imparting is a feeling of love for Allah (SWT) Whether I read about a spider and then immediately in their hearts and appreciation of what we have, I saw one, or whether the book spoke to me directly then they are less likely to stray from the path. describing my situation and state that nobody else The path toward Allah (SWT) for everybody could know, the effect was the who embarks upon that journey is same, it moved me profoundly. I long and difficult and it is full of was overwhelmed by feelings of struggle. It is from the cradle to the certainty and security. I was grave and all the way to China, Surely the religion convinced that the Author of this (The Holy Prophet (SAW) has said, with Allah is Islam book was the same Energy that was "Seek Knowledge, even unto (3:19) in control of the Universe around China".) This path has been walked me, making everything work in by many before us and many will harmony. That Force or Conscious continue to do so after we die, Living Power that seemed to be hence the importance of our own connecting every small detail of my life began example to others. It is an arduous task and we all organising everything to one focal point, a choice. face many trials along the way. When we walk this That choice being, (1) my acceptance of the name of path we must remember that those who faced that force as Allah, the message being conveyed, affliction the most were those who Allah (SWT) was Islam, and its messenger, was Muhammad loved the most. They were our guides, the Prophets (SAW), or (2) I could reject the truth I had witnessed (AS) and the Imams (AS). They should serve as our up to that point and write it off as mere coincidence. reference point. Their affliction far outweighs ours After that epiphany I chose to believe in that truth, and we should try not to complain when we are and became a Muslim. The transition from nonconfronted with our comparatively small difficulties. Muslim to Muslim should not be a hardship, it We should find some solace in the fact that Allah should actually be a natural progression, resulting in (SWT) loves us, and that is why He tests us. Allah a situation of ease. Luckily I had close friends (SWT) is a just and fair Lord; His mercy far around me to help me at all times. They had been the outweighs His ire and He never tests anybody original stimulus of my interest and also my main beyond his or her capacity. He gave us the ability to source of understanding and I was lucky that they cope with any situation whether we like that knew and loved Islam so much that their situation or not. I believe the purpose of life is that presentation was so impressive that it demanded we pass the tests that Allah (SWT) presents us with, investigation. I aspired to attain the feelings of that we live life to the fullest and actualise our full happiness, security and certainty that I could see in potential, thus qualifying as people deserving of His their faces and their actions, for myself. I believe it reward and bounty. was my right to do so. I believe that it is everyone's Br Saleem McGroarty right to do so.
Imam Sadiq (AS): “The evidence (of the existence of Allah (SWT)) is the need of the creatures for Him�.
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Arbaeen in Iraq; The Show of Unity and Strength Br Mohammed Al-Hilli
They marched in their hundreds and thousands. Men, women and children from all over the country walked hundreds of miles, some barefoot. Their aim: to perform ziyarah. Their destination: Karbala. For the Iraqi population this was truly a demonstration of faith and a celebration of newly found freedom. The Arbaeen of Imam Hussein (AS) is an occasion mourned across the world by millions of followers of the Ahlul-Bayt (AS). In Iraq, the land where six of this pure progeny are buried, the commemoration was severely punished by Saddam’s Regime for more than 35 years. Thousands were either tortured or executed for showing their love and wilyah (allegiance) to their Imams (AS) - but not anymore. This year, an estimated 2 million people took part in sessions of mourning in the city of Karbala, demonstrating an end to decades of oppression and tyranny. The world watched in amazement as believers poured across into the city from all over the country, chanting slogans of loyalty to Imam Hussein (AS). It was truly a show of strength and unity. This was also the first time that many non-Muslims became aware of the tragedy of Karbala, the narrative of the grandson of the Holy Prophet (SAW) who was brutally martyred along with his family and companions. They saw how Imam Hussein (AS)’s followers across the globe take him as the symbol of sacrifice and the slogan against tyrants and injustice. It was the re-birth of the Shia in Iraq, for Saddam Hussein had tried in vain since coming to power, to eliminate the madhhab (sect) of the Ahlul-Bayt (AS). Iraqis today still remember how Saddam ordered the raising of the banner reading ‘No Shias after Today’ outside the holy of Shrine of Imam Ali (AS) after the uprising in 1991. They also vividly recall the series of articles written
by Uday, Saddam’s violent son, in his newspaper describing the Shias as ‘sons of prostitutes’ and the ‘worst group of people on earth’. Many carried pictures of ulema (scholars) who had been executed by the regime in order to silence the masses, the most Prominent being Imam Syed Mohammed Baqir Al-Sadr (RA). Along with his sister, Bint-ul-huda, Shaheed Al-Sadr was personally executed by Saddam in one of his palaces on 8th April 1980. It was fitting that the dictator’s fall this month coincided with this day, serving a timely reminder that Allah (SWT) punishes tyrants both in this world and in the hereafter. People echoed the Martyr’s famous words defying all tyrants when he said, “The masses of the people are always stronger than tyrants, however evil the rulers. The ummah remains patient, but it will never surrender”. Thousands of people also remembered and chanted the name of the martyr, Mohammed Sadiq al-Sadr, who was also killed by Saddam together with his two sons, more recently in 1999. Many who walked from the south of the country deliberately passed through Najaf to perform ziyarah of Imam Ali (AS)’s shrine and pay their respects to Sayid Al-Sadr, whose shrine is being reconstructed in the city. For Iraqis, mourning Imam Hussein (AS) and the ulema was an example of how the message of the Master of Martyrs (AS) was carried on despite oppression, and it was an inspiration to continue practising his legacy and message until the Day of Judgement. The Arbaeen commemoration in Iraq was more than a religious observance, for it was a political show of defiance, strength and determination to have a united country under the banner of Islam. Chants of ‘No America! No Saddam! Yes! Yes to Islam!’ could be heard, and the people carried banners supporting the
Imam Kadhim (AS): “Had people a moderate habit in eating, their bodies would become strengthened”.
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Stories from the life of our Holy Prophet (SAW) Images from Hell Prophet Muhammad (SAW) once reported: On my voyage on the night of Me’raj (ascension), I saw a group of people with two different meals, one of clean and fresh meat and the other of dirty and old meat. They started eating the dirty meat and left the clean untouched. I asked Jibrael to explain their actions and he replied, “These are the people from your ummah who had abandoned halal (permitted) food and chose haram (forbidden) foods instead”. Then we passed through a place where a group of people had two large lips, similar to those of camels, which they used to tear down their own flesh. Jibrael explained, “These are people who were busy finding faults in other people whilst forgetting their own faults”. One Date A man approached the Holy Prophet (SAW) and asked him to distribute all of his wealth to the needy after his death, including a large warehouse full of dates. When the man died, the Holy Prophet (SAW) gathered a group of people and they distributed the dates to the needy. Once the dates had been distributed, there remained one date on the floor. The Holy Prophet (SAW) picked up the one date and said: “If this man had donated this one date during his lifetime, he would have been rewarded more than the distribution of all of these dates after his death”. The Firm Tree The Holy Prophet (SAW) once saw a man planting a tree and asked him, “Shall I lead you to the most firm and fruitful tree?” The man replied, “Yes O Messenger of Allah (SWT)”. The Holy Prophet then said, “Say ‘subhanallah walhamdulillah wa la ilaaha illallah wallahu akber’ and Allah (SWT) will plant for you ten firm trees in Paradise”. Two Witnesses Prophet Muhammad (SAW) was once returning to Madina from a journey. On the way, he met a trader on his way to sell a horse in the market of Madina. The Holy Prophet (SAW) approached him and after greeting him, expressed a desire to buy the horse. A price was agreed and the Holy Prophet (SAW) would buy the horse in Madina. When they reached the city, the trader offered a higher price for the horse and he denied any deal with the Holy Prophet (SAW). He asked the Holy Prophet (SAW) to bring a witness if he was truthful. By this time a large crowd had gathered around and the Holy Prophet (SAW) asked each one individually if they would bear witness that he had struck a deal with the trader to buy the horse. All those standing around refused saying, “Ya Rasoolullah, we were not there and did not see or hear the deal. How can we lie?” Seeing the commotion, a companion of the Holy Prophet (SAW), Kahuzayma bin Thabit al-Ansari, came to the scene. He asked the reason for the commotion and the Holy Prophet (SAW) explained the issue. Immediately Khuzayma said, “I bear witness that the deal has been struck, Ya Rasoolullah!” The others protested, “Ya Rasoolullah, but he was not even there! How can he be a witness?” The Holy prophet (SAW) asked them to ask Khuzayma. Khuzayma replied, “Ya Rasoolullah, you asked for being a witness to one horse? I have sold my soul to you! I believed in Allah (SWT), the Holy Quran, your Prophethood and Qiyamah, all on your word. How can I not believe this? I would deny what my eyes saw if you said to the contrary!” The Holy Prophet (SAW) then declared that Khuzayma’s testimony would count as two testimonies from then on and he was called dhu shahadatayn (two witnesses). Imam Redha (AS): “The excellence of the congregational prayer, compared with solitary prayer, is one rak’a to two thousand rakaat”.
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THE ROLE OF ULEMA During Ghaibat al-Kubra Part 2 A series of talks delivered by Sheikh Muhammad Ali Shomali. The text of the passage has been amended where considered necessary for clarity of expression. The role of ulema (scholars) became more outstanding and predominant during ghaibat al-kubra. During the age of the presence of the Imams (AS) and during the ghaibat al-sughra (minor occultation), the role of the ulema was a secondary and marginal one as the main role was either played by the Imam (AS) himself, or during the ghaibat al-sughra, by the nuwwab al-arbi’ah (Four Deputies). During ghaibat al-kubra, Shia ulema and fuqaha (jurists) have had to lead the Shia community and the Shia community have looked to them as the deputies of Imam Mahdi (ATF) and those who can represent him. Some of the reasons for such views are as follows: 1st reason: A set of ahaadith (narrations) from the Holy Prophet (SAW) and Imams (AS) ask the people to refer to the ulema and ask those who master the knowledge of the Holy Quran and teachings of the Holy Prophet (SAW) and the Imams (AS) to give guidance; 2nd reason: This reason is understood by reflecting on the following question: ‘To whom should members of a committed community refer when the main leader is absent?’ They would naturally refer to the one who is most knowledgeable about the mission of that leader and who has shown in his life that he is the most committed. It has to be noted that by ‘ulema’ we mean those who are experts in the field of fiqh (jurisprudence). It is not enough to only be a Muslim philosopher, a Muslim theologian or a Muslim mufassir (exegete), because it is fiqh that involves the different techniques and skills needed for understanding the Holy Quran and Sunnah and for issuing practical rulings. It also has to be noted that the appointment of ulema as deputies of Imam Mahdi (ATF) during his ghaibah is based on their qualifications and is not influenced by racial, tribal or financial factors. Moreover, they are generally appointed and are thus
called nuwwab al-‘aam (general deputies) unlike the Four Deputies who were personally appointed one after the other. What is meant by general appointment? The Imams (AS) have set out criteria and standards to be met by a general deputy and then asked the Shi‘a to refer to whoever meets those standards. So, whereas the na’ib al-khaas (specifically appointed deputy) is appointed by name, the na’ib al-‘aam is appointed by fulfilling a set of conditions, including profound knowledge, having control upon one’s nafs (self), safeguarding one’s faith, acting against one’s desires and being obedient to the commands of his Master.
Ranking of Ulema
The term ulema is derived from the term ‘alim, which means knowledgeable or scholar. Generally it refers to Muslim scholars, but there are different types of Muslim scholars who are at different levels. A Muslim scholar may be a scholar in a particular discipline or science e.g. a scholar in fiqh or a scholar in tafseer (Quranic exegesis), but traditionally, by Muslim scholar we mean someone who is a jurist. Jurisprudence is very important. In the past, when referring to a person who was in authority in jurisprudence, the terms faqih or mujtahid were used, but rarely alim. Today we use the terms mujtahid, faqih and ayatollah to refer to such ulema. In the hawzaat (Shi‘a seminaries), students in the first three years study the preparatory sciences. After almost four to six years of studying, the student is referred to as Thiqat al-Islam. (Thiqat means trusted or reliable.) At the intermediate level, that is, after completion of 7 to 13 years of study, the student is then referred to as Hujjatul Islam. (Hujjat means proof.) At the advanced level, after approximately 14 years of study, an alim is then referred to as Hujjatul Islam wal Muslimeen. The status of Ayatullah or Mujtahid is higher and is achieved only when an alim has his own original and independent understanding of practical rulings. The final stage for Shi‘a scholars is attaining the status of Ayatullah al-Udhama (Grand Ayatullah).
Imam Jawad (AS): “Whoever solicits you in marriage and you are convinced of his religion and his honesty, then do unite with him in wedlock”.
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Ayatullah al-Udhama refers to the ayatullah who acts as the supreme authority for issuing fatawa (edicts) and giving orders and commands. This is the highest status attainable and is reserved for those who act as maraji’ (points of reference). They are a reference point for the general public. Allamah is a general title, meaning master. We may use it for our ulema as a mark of respect, e.g. Allamah Hilli. Allamah Hilli was also called ayatullah, but rarely and not with the contemporary meaning. Ayatullah in Arabic means ‘one who manifests Allah (SWT)’ or is ‘a sign of Allah (SWT)’. It is important is to distinguish between the levels of knowledge. One who is able to rely on his own understanding of the Holy Quran and Sunnah is a mujtahid. He deduces his own rulings and comes to a conclusion as to whether something is halal (permitted) or haram (prohibited). He does this according to his own research. If one is not a mujtahid, he cannot refer to the Holy Quran and Sunnah to deduce his own rulings and duties. In Shia fiqh, a layperson - one who is not qualified, must refer to a qualified person, but a qualified person is prohibited to follow another qualified person, by the demand of logic and commitment to knowledge. This is why Shia fiqh is always vital, active and dynamic. None can follow another person who is at the same level of knowledge as himself as there will be no excuse if that person makes a mistake. That is why laypeople are given the facility of taqleed (emulation) of a marja’. Taqleed is indeed an exemption and a facility. If the facility of taqleed was not available to us, then everybody would be compelled to become a mujtahid, or to act in every situation according to what ihtiyat (precaution) demands. This would be very difficult as whenever we doubt whether something is wajib (obligatory) or not, we must do it, and if we doubt as to whether something is halal or haram, we must avoid it. It is very difficult to always act according to ihtiyat, so Islam has given us the facility of taqleed. This is why Imam Askari (AS) says in his hadith, “… the lay people can obey him (scholar)”. He does not say that they must obey him or follow him, because this is a facility. What has been said up to now is in regard to scientific affairs in which every jurist has to rely on his own understanding. However, in social and
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political issues, it is quite different. In such issues, Islam has a very clear standpoint and that is to follow the decree or command first issued by some qualified mujtahid. Thus Islam allows diversity of fatawa (general rulings) but not ahkam (rulings made in respect to a particular case). For example, if one doubts as to whether the new moon of Ramadan has been seen, then certainty can be gained by seeing it for oneself, if it is witnessed by two just people, if it has been narrated by so many people that one becomes certain, or if a mujtahid issues a statement that moon-sighting is approved. After the announcement by a mujtahid, all other mujtahideen must follow and obey as well because it is a political and practical issue in which there must be one single voice. The institution of marja‘iyyah involves maraji’ having their own original understanding of Islam and being at the highest level of knowledge so that they are very well established amongst the Shi‘a scholars, and the Shi‘a community refer to them for general rulings. In every age there may be a few ulema who are maraji‘ and who also lead the Shi‘a seminaries. Of these maraji’, some shia may believe that one in particular is the most knowledgeable and refer to him and some shia may refer to another. Islam does not disapprove of this and the Shi‘i law permits this diversity. What is important is that everyone must be answerable to Allah (SWT) that they chose is the marja’ who they justifiably found to be the most knowledgeable and the most pious. One person may have their own approach of reaching this judgement which is different from another person’s approach. What is important is that the judgement must be supported by reasonable arguments so that on the Day of Judgement one can defend their position. Normally there are many maraji’ present at the same time, but sometimes a marja’ becomes the single authority of the time due to the great distance between his status and the status of the other people. Alhamdulillah, throughout the history of the Shi‘a, selection of maraji‘ has been healthy and based on genuine merits and qualities. Political or financial powers have not been able to manipulate this sacred institution. Now that the enemies of Islam have understood the power of this institution, they will certainly try to uproot it or if that is not possible, then to manipulate it.
Imam Hadi (AS): “Do not feel secure from those who have disgraced their (own) personalities”.
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Spinning Aimlessly
Islam Islam is a way of life, try it. Islam is a gift, accept it. Islam is a journey, complete it. Islam is a struggle, fight for it. Islam is a goal, achieve it. Islam is an opportunity, take it. Islam is not for sinners, overcome it. Islam is not a game, don't play with it. Islam is not a mystery, behold it. Islam is not for cowards, face it. Islam is not for the dead, live it. Islam is a promise, fulfil it. Islam is a duty, perform it. Islam is a treasure (the Prayer), pray it. Islam is a beautiful way of life, see it. Islam has a message for you, hear it. Islam is love, love it.
I was born free as a bird Couldn’t wait to grow up in this “Oh so perfect world” I lived in my fantasy make-belief world It made sense to me for a short time Growing up I realised that this world was deceitful All of the good things in life became sour And all the bad things in life were extremely bitter I felt alone and empty I asked, “Why was I born into this world? What is our purpose, for all objects have a purpose?” But my inner cry was coming from my soul It was craving something other than the basic necessities of life I ate, yet I was hungry I drank, yet I was thirsty I saw, yet I was blind I heard, yet I was deaf I felt, yet I was numb My soul and my heart were craving for something Far more important than anything materialistic I began to spin, I spun and spun Where do I turn? Who do I ask for help? Getting dizzier and dizzier Wanted to scream, but screaming wouldn’t help Wanted to cry, but crying wouldn’t help Wanted to run, but running wouldn’t help Deep down I knew that my questions had Divine answers I started to read the Noble Quran The more I read, the more I wanted to read I was overjoyed with happiness All of my questions were answered It made so much sense for it was the Truth that I was searching for It was Islam All thanks to our Lord, He has not left us to wander aimlessly Allah (SWT) has given us guidance How at rest and content I now feel No longer spinning No longer confused Sr Noor Abbas
Anon
Imam Askari (AS): “Wickedness was put inside a house, and the key (of its door) was rendered to be lies”.
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Jami Al Al--Sa’adat 26. The vice of Karahah (aversion) Aversion refers to a state of abhorrence of all things entailing hardship and labour. Its extreme form is maqt (hatred). The opposite of karahah is hubb (inclination). Hubb consists of the soul’s liking for pleasant and beneficial things. The extreme form of hubb is ishq (love). Aversion can be either good or bad; for example, if one is averse to jihad (striving) for the sake of Allah (SWT) or to self-defence, then this is highly undesirable and apprehensible. If however, one has an aversion to ugly deeds and sins, then it is good and highly desirable. The same rule applies to hubb, in that if one likes good and beneficial things, it is a desirable trait; but not so if one likes evil things. The point worthy of notice is that hubb must essentially be directed only towards Allah (SWT) and what is associated with the Divine. This is the highest form of hubb. It should be kept in mind that the Real Beloved is Allah (SWT), and it is only when man loses his Real Beloved that he mistakenly adopts other objects for his love, such as wife, children, wealth, status or any other wordly thing. If man were to find his True Beloved again, he would also achieve deliverance from his endless, aimless wanderings. In order to find the True Beloved, first we must know all the various forms of hubb. Hubb may be directed towards nine different things: 1. The human being’s hubb for itself, which is one of the strongest forms of hubb. 2. The human being’s hubb for things outside of itself for the purpose of deriving physical pleasure from them, such as various kinds of food, clothes and other things which serve to satisfy physical needs and desires. 3. Man’s hubb for another human being on account of the kindness or service that the other has rendered him. 4. Man’s hubb for something on account of that thing’s inherent goodness, such as beauty and righteousness. 5. Man’s hubb for another individual without his being able to find any particular reason for it; not because that individual has beauty, wealth or power or something of that kind, but simply because of the existence of some invisible spiritual link between them. 6. Man’s hubb for an individual who has come from a far-off place, or whom he has succeeded in meeting during a long journey.
7. Man’s hubb for his colleagues and fellow professionals, such as the liking of a scholar for another scholar, or a merchant for another merchant, and so on. 8. The hubb of the effect for its cause, and vice versa. 9. The hubb of common effects of a cause for another, such as the love between members of a single family. If we give some thought to this matter, we shall reach the conclusion that since Allah (SWT) is the Absolute Existence and all other things depend on Him, whatever other things man may love, lack any independent existence of their own. In other words, since Allah (SWT) is the Ultimate Reality, He is in fact the ultimate object of true love, and all other kinds of love directed towards things are figurative and imaginary. Thus it is that one must sublimate one’s love and discover its real object. Continued from page 10
establishment of a government based on Islamic doctrine. There was also great support for the Hawza and ulema of Najaf, who themselves had faced continuous intimidation and pressure by Saddam’s Regime. Eyewitnesses reported how well-organised such a large gathering was, with groups of armed men calling themselves ‘the guardians of Hussein (AS)’s shrine’ directing visitors and looking after their affairs. Food and water were distributed in the city with virtually no causalities nor clashes. The Coalition Forces had been taken by surprise, not anticipating such a large and organised event. It was a sign to the world that the Iraqi population can govern their own country by themselves without external presence or influence. The Arbaeen of 1423 AH will be remembered for many years to come. For Iraqis it was an opportunity to demonstrate, above all, their desire for an Islamic state. It was also not surprising that Imam Hussein (AS) was once again the way to achieve this goal, since he has always been a slogan and a source of inspiration for revolutionaries. His message will remain the driving force for Iraqis in their attempt to build a united country under the banner of La Ilah Illa Allah wa Muhammad Rasuluh.
Imam Mahdi (ATF): “We are not regardless of considering you nor are we forgetful of you”.
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IUS News • The IUS held an interactive discussion on Global Conflict: Is Religion to Blame? on Saturday 29th March at Westminster University, London. The event involved stimulating discussion and a range of views were presented by the panel of specialised speakers, including Reverend Sizer, Mr Max Kolber, Br Massoud Shadjareh, Br Muhammed Chaudary and Dr Shihabi. The discussion is available to watch online at www.ius.org.uk! • The IUS study circles continue by demand, with a wide range of essential topics covered by prominent ulema. The study circles are also available to watch online on the IUS website, along with recordings of many other IUS Seminars. • Alhamdulillah, the second course of IUS Arabic Classes has been completed successfully. After the resounding popularity of the Basic Level and Intermediate Level lessons, the IUS plans to continue with the classes in the future, Inshallah. • The people of Iraq are extremely vulnerable to hunger, disease - and now to bombing, fighting and the disruption of war. The IUS has set up an IUS Iraq Appeal. For information on how to donate to the fund, please see our website or contact the IUS Treasurer at treasurer@ius.org.uk or 0870 922 0647. • The IUS Publications team is currently looking for a new border design and ideas for the content for the new IUS Wallplanner. IUS welcomes ideas and suggestions from all our members. • The IUS are looking for enthusiastic and committed volunteers to help promote its activities at Islamic Centres and universities. If you are interested in helping out, please contact the IUS Publicity Rep at publicity@ius.org.uk or 0870 922 0647.
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