In the name of Allah, The Beneficent, The Merciful
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[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)
Volume 8, Issue 2 Ramadhan/Shawwal 1423 Nov/Dec 2002
No single world event has consistently dominated the news in the last fifty years than the issue of Palestine and the Occupied Lands. Over the years, the distinction between Zionists and Jews has been blurred to such an extent that to the outside world, they appear to be one and the same. However, this could not be further from the truth. Zionism was a term coined in 1893 by Nathan Birnbaum and referred to the movement for the return of the Jewish people to their homeland and the resumption of Jewish sovereignty in the Land of Israel. However, the ideology on which this is based had no religious foundations. As Muslims, we consider the Jewish community to be completely separate to those of the Zionists; the latter are in no way among the people of religion. Zionism is a political phenomenon with expansionist, racist and colonialist aims that use the cover of the Jewish religio n to take on a religious appearance and tries to pursue its goals as the saviour of the Jewish people. It was British colonialis m and later the White House who helped put Israel on the world stage that is today. However, it goes without
saying that the neo-colonialism of the West cares little for the religion of God and the pious people; the only thing that matters to the colonialists of today is their own imperialist interests. The tragedy of the colonial period is not only that Muslim lands and peoples were colonised and that control over the physical assets of the Muslim Ummah passed to western powers, but that Muslims had also lost their once famous sense of history, sense of direction and clarity of thought and purpose. This is demonstrated by the difficulty even the people of Palestine have in defining their situation. Some regard it as a 'Palestinian Problem', others call it an 'Arab problem', and only a handful think of Palestine as the land of Islam and all Muslims. It is important therefore, that the cloud of confusion is lifted and the problem is defined in its proper historical context. The creation of Israel was the final and most arrogant act in political penetration and domination of Islam by the West. It follows therefore, that Palestine can only be (Continued on page 8)
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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. As we enter the month of blessing, mercy and forgiveness of Allah (SWT) once again, we are each invited to be of those who are near to Him. The doors to His bounties are wide open as He showers His grace upon the believers. In this Holy Month of Ramadhan each breath of ours glorifies Him, sleep is worship, deeds are accepted and supplications are answered. It is therefore essential that we utilise this
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blessed time effectively to purify our souls as advised by our Holy Prophet (SAW): “O People! Indeed your souls are dependent on your deeds, free it with istighfar (repentance) and lighten its loads by long prostrations”. Let us appreciate the value of this month as it is the ideal opportunity for personal improvement, spiritual progression and physical and spiritual self- purification. Most importantly, it forms the platform for enhancing unity amongst Muslims of all sects. Let us pray in this Holy Month to the Almighty in the words
of Imam Sajjad (AS): “O Allah! Bless Muhammed (SAW) and his household, inspire us with knowledge of its excellence, veneration of its inviolability, and caution against what Thou hast forbidden within it, and help us to fast in it by our restraining our limbs from acts of disobedience towards Thee and our employing them in that which pleases Thee” and hasten the reappearance of Our Holy Imam (ATF), Ameen.. Sr Tahera Tajri
True Friendship Imam Ali [AS] said: “The most helpless of all men is he who cannot find a few brothers in his life, but still more helpless is he who finds a brother but loses him.” Imam Hassan [AS] said: “Oh my son! Do not become the companion of anyone but when you come to know about the places he comes and goes to visit. And after you have minutely observed (his character) and got pleased with his association and social conduct then acquire his company on the basis of forgiving the faults and (extending) consolation during the hardships.” Imam Kadhim [AS] said: “Bad is the person who has two faces and two tongues. He praises and commends his brother in his presence and when he is absent he backbites and slanders him. If he achieves (something), he gets jealous of him and if he is afflicted, he leaves and abandons him.” Imam Askari [AS] said: “Whoever admonishes his brother secretly he has decorated him and the one who admonishes him openly and publicly has vilified him and rebuked him.”
Holy Prophet (SAW): “Remember death repeatedly. This will save you from longing for worldly pleasures.”
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Sr Sakina Ahmed Alhamdulillah, IUS Sisters’ Events have achieved a great deal this year and are well on their way to becoming a more established part of the general IUS activities. The aims of the events were primarily to allow sisters to learn, discuss, and focus on issues which affect them in an environment where they felt at comfort and ease. Sports activities were also arranged, to encourage unity, teamwork and lots of fun. The events got off to a great start in January 2002 with a dinner, attended by over 25 sisters and followed by Dua Kumayl. Feeling spiritually rejuvenated and having attended a great social event, the first event got underway in February, the start of the monthly seminars and sport sessions. We had the great honour of Sister Fatima Razvi teaching the seminar-style classes. Our first seminar focused on the meaning of Hijab and Modesty, a subject often misunderstood. Sisters were given the opportunity to ask questions, leading to a lively and interesting discussion. The following three sessions were entitled ‘Ahkam for Women in Marital Life’. Sisters reflected on issues which are integral to the role of women in Islam, but are rarely discussed, even between females. The seminars were a great forum for discussion and highlighted the importance of uncovering these issues rather than shying away from them. The topics covered all areas of marital life.
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Sister Fatima relied heavily on evidence from The Holy Quran and ahaadith, the latest scientific evidences and rulings from eminent Maraji’. Overall, the talks were informative and interesting, especially as some of the teachings and intriguing facts discussed are difficult to find in the English language. We are indebted to Sister Fatima who has made the topic more accessible to us. The IUS looks forward to arranging events for the new academic year. Sisters are reminded of the importance of attending such events where is s u e s are openly discussed in an Islamic setting. Each of the seminars was followed by a physical work-out. The first two events were preceded by ‘Sila’ yoga classes. Sister Tasnim Amod conducted a fun and enjoyable class. The technique was relaxing and inspiring, using the movements of salah as its base. Other sport sessions covered football and vo lleyball. The sisters enjoyed all the sports and commented on the luxury of having sports and fitness sessions in a female-only environment. Please note that the seminars have been fully transcribed and are available by emailing the IUS Sisters’ Rep at srsrep@ius.org.uk. Comments and ideas for future IUS Sisters’ Events are welcome.
Imam Ali (AS): “Good health lies in the abandonment of associating with the foolish ones.”
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Sr Shabnam Sabur In 1947 an Arab shepherd boy was throwing stones at the opening of a cave above him near the shore of the Dead Sea. He heard a jar break and climbed up the cliff to investigate. What he discovered has revolutionised the study of the Bible. Inside the cave, stuffed in jars, were scores of papyrus scrolls covering almost every book of the Old Testament. The scrolls were immediately identified as the work of a very devout sect of the Jewish community that lived in the period 200BC-68AD. They are the only original writings of Hebrew scripture known to exist that are as old or older than Jesus and John the Baptist. In total, 15,000 fragments of scroll from over 500 manuscripts were found in 11 caves along the northwest shore between 1947-1956. The scrolls can be divided into two categories: biblical and nonbiblical. Fragments of every book of the Old Testament have been discovered except for the book of Esther. The Isaiah Scroll is 1000 years older than any previously known copy of this book. The manuscripts appear to have belonged to the library of the Qumran community. The Qumran community is portrayed in historical manuals as an idealised House of Israel, designed to prepare the way for the imminent coming of the Kingdom of God and the Day of Judgement. Similarities between the beliefs and practices described in the scrolls and those credited to the Essenes (very strict Jewish sect) have suggested that the Qumran brotherhood is related to that sect. Some of the most interesting among the many manuscripts found are the Pesher texts.
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The Pesher texts are pieces of interpretations of Biblical verses compiled by the most knowledgeable among the Jews. The scrolls reveal that the community that wrote them had a very particular messianic expectation of the arrival of two Messiahs; the Aaranoic Messiah would be the legitimate anointed high priest and he would herald the Davidic Messiah who would restore the true kingship. This society of very devout Jews were convinced that the coming of the two Messiahs was at hand thus set about preparing for their advent by detaching themselves from the mainstream society and dedicating their lives to their worship. In the Dead Sea Scrolls Uncovered by Eiseman and Wise we read that the early scrolls spoke of two Messiahs but that later on the communities of the Jews bega n to combine them into one Messiah: ‘As we have suggested, contrary to the well known two Messiah theory of early Qumran scholarship, these references to the Messiah of Aaron and Israel in the Dama scus Document are singular not plural…and one possible explanation for it is that it is evoking a Messiah with both priestly and kingly implications, like the similar recitation of the Hebrews’. The Jews at this point in history had prophecies of two expected Messiahs. The first was best known to them for his religious or priestly works; the second for his kingly works. Islamic scholars relate these prophecies to Prophet Isa (AS) and Prophet Muhammad (SAW) respectively. Over time the prophecies of the Jews began to become a little blurred and this in addition to the continuous persecution of many nations towards the Jews eventually led to their blending of these prophecies into one single prophecy. When the Jews asked Jesus
Hadhrat Fatima (AS): “Allah (SWT) illuminated the darkness through my father Muhammed (SAW).”
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whether he was the Messiah they were waiting for, he replied he was not that Messiah. Jesus never led an army nor established a government. He left the rule of the land to others. He told his followers he had many things to teach them but they could not bear them yet and that another would be coming after him who would teach them the complete truth (John 16:7-14). They wanted to know whether he was the one who would finally fulfil all of their prophecies of leadership, power and grandeur that they had been waiting for. This is why Jesus told them that the messiah they were waiting for would not come until later, i.e. he was referring to the second Messiah in their prophecies. The following passages in the Holy Quran refer to the Jewish expectations: ‘Those whom We have given the book recognise him (Muhammad) as they recognise their sons and verily a part of them conceal the truth while they know it’ (2:146). ‘And when the re came unto them (the Jews) a book from Allah confirming that in their possession - though before that they were praying for victory over those who disbelieved but when there came to them that which they recognised, they disbelieved in it. So Allah’s curse is on the disbelievers’ (2:89) Our Prophet Muhammad (SAW) built up a ministry, which was able to defend itself and establish justice and ideal governance on Earth. His followers fought several wars in self-defence and against injustice and the Islamic empire stretched from China to Spain. Thus the Prophet Muhammed (SAW) was better known for his kingly actions as opposed to purely priestly works. The government set up under Prophet Muhammad (SAW)’s rule was purely one of theocracy. To conclude, the Dead Sea Scrolls have been the subject of avid interest and curiosity for over 50 years. Today, scholars agree on their significance but disagree who produced them; their impact on the foundations of Judaism and Christianity are still being assessed. However, they enhance our knowledge of both Judaism and Christianity and represent a non-rabbinic form of Judaism.
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During the morning prayer of 19th Ramadhan 40AH (661 AD) Imam Ali was fatally wounded by a blow of a poisoned sword. Shortly before his death on 21st Ramadhan, Imam Ali gave the following advice to his family: "My advice to you is that you should not consider anyone as a co-worker of the Lord, be firm in your belief that there is One and only One Allah. Do not waste the knowledge given to you by the Holy Prophet (s) and do not give up and destroy his Sunnah (traditions). Keep these two pillars of Islam (monotheism and Sunnah of the Holy Prophet (s)) aloft. If you act according to my advice then you cannot be blamed for damaging or destroying the religion." "Until yesterday I was your Amir, today I am only an object from whom you can take lesson and warnings, and tomorrow I shall part company with you. If I survive this fatal wound I shall be at liberty to decide how to treat the man who attempted to kill me. If I die then my worldly life comes to an end. If I forgive my assassin then it will be to gain the Blessings of Allah for forgiving a person who has harmed you, and it will be a good deed if you also forgive him. Do you not desire to be forgiven by the Lord? I swear by Allah that death is not coming to me suddenly and unexpectedly that I may hate or abhor, neither is it such a visitor whom I may refuse to meet. So far as death by martyrdom is concerned I always expected and desired it and I now welcome it like a thirsty person who finds water when he is extremely thirsty. I am a seeker whom martyrdom finds what he was seeking for. To the pious people the best is that which they find with Allah." -Nahjul Balagha, Letter 23
Imam Hassan (AS): “Opportunity is something which is quick to vanish and late to return.”
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Br Rehan Ahmed It was with a mixture of eagerness and excitement that 54 brothers and sisters set off from London and Birmingham to the idyllic town of Abergevenny in South Wales on 5th July 2002. For what followed, was an unforgettable 3 days that would indelibly leave a mark on the memory of all those involved. Thanks to the grace of Allah (SWT) we all arrived in Wales in safety due to some expert driving! As soon as we entered Wales we were awestruck by the b e a u t y a n d magnificence of this most scenic place. This was the first time that the group from Birmingham and London met, it was the beginning of great bonds of friendship and indeed the strong unity created by our common faith, drew the participants together. Once we had unpacked, we were off for a vigorous session of sports. We prayed Salat-a lZohrain at the Sports Hall. This was lead by Maulana Shabbiri, whose kindness and calming influence touched us all. After some exhilarating football for the brothers and some fiercely contested badminton and football amongst the sisters we arrived back at the hostel tired but rearing for more action. It was after dinner that the brothers and sisters were able to benefit from an inspirational talk on the topic of Eternal Life which was delivered by our learned Maulana. We all greatly benefited from the Maulana’s lecture on a topic that poses fundamental questions, which the Maulana addressed adequately. Later a more informal forum ensued in which brothers and sisters asked questions on a broader horizon spanning from fiqh
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(jurisprudence) to wilayah (Divine authority). Although we were extremely tired our perseverance and thirst for knowledge were greater. Prayer was the rising call for our second day. By this time, brothers had formed friendships which had manifested themselves through the group as a whole by the kindness and generosity that was displayed by all the participants. However, our next activity was one that required an incredible amount of energy for it entailed the mammoth task of a 5 mile walk towards a beautiful lake at the heart of Wales. Our spiritual invigoration by conducting this long walk more than compensated for our tiredness. It was by this walk that brothers and sisters were able to see the immense beauty that Allah (SWT) has incorporated into Nature – and this very nature pointed towards the Majesty of Allah (SWT). The sheer magnitude and intricate design in the hills, trees, the various shades of green, the cows, sheep and the horses all commanded us to humble ourselves in the face of such creation and its Creator. The teleology found in Nature was a deep source of inspiration for us all. It was at this time, that the Quranic verse ‘Most surely in the creation of the heavens and the earth and the alteration of the night and the day there are signs for men who understand. Those who remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth: Oh Lord! thou hast not created this in vain. Glory be to thee; save us then from the
Imam Hussein (AS): “People’s being needy towards you is the beneficence of Allah (SWT)”
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chastisement of fire’ (3:190-191), was most evident. By the grace of Allah (SWT) we all arrived at our destination, a most beautiful lake. It was at this time that we were joined by Syed Ali Raza Rizvi. Maulana Ali Raza led the Salatul-Zohrain prayers at the lake, which was a greatly nourishing and spiritually rejuvenating activity. After Salah the Syed gave a small talk in which he emphasized the powers of faith and belief. Later we sat admiring the great scenery that we had been blessed with. We now had the chance to play sport, or even go boating. In football, the Arab team was as formidable as ever, under the guidance of an inspirational captain!!! While the brothers were playing football, the sisters were quizzing the Syed on a range of issues from Fiqh to the Dhuhoor (reappearance) of Imam Mahdi (ATF). Some participants also went boating in the lake, which was an extremely exhilarating, but equally tiring activity. Finally, after a few hours of thorough enjoyment, we were able to return to the youth hostel, luckily this time by minibus. After some time for refreshment, we had dinner. At dinner, the brothers introduced themselves informally. After our dinner we had the pleasure of praying Salatul-Maghribain outside, led by the Syed. This was an exceptional moment of the trip, as the hearts of all participants were unified. On the last day of our trip, we went to the waterfall, this was a wonderful site where nature had manifested itself in the most amazing way. Some brothers
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Praise belongs to Allah Who guided us to His praise and placed us among the people of praise, that we might be among the thankful for His beneficence and that He might recompense us for that with the recompense of the good-doers. And praise belongs to Allah Who showed favour to us through His religion, singled us out for His creed, and directed us onto the roads of His beneficence, in order that through His kindness we might travel upon them to His good pleasure, a praise which He will accept from us and through which He will be pleased with us. And praise belongs to Allah who appointed among those roads His month, the Month of Ramadhan, the month of fasting, the month of submission, the month of purity, the month of putting to test, the month of standing in prayer, in which the Quran was sent down as guidance to the people, and as clear signs of the Guidance and the Separator. He clarified its excellence over other months by the many sacred things and well-known excellences which He placed therein, for He made unlawful in it what He declared lawful in others to magnify it. He prohibited foods and drinks in it to honour it, and He appointed for it a clear time which He (Majestic and Mighty is He) allows not to be set forward and accepts not to be placed behind. Then He made one of its nights surpass the nights of a thousand months and named it the Night of Decree; in it the angles and the Spirit descend by the leave of their Lord upon every command, a peace, constant in blessings until the rising of the dawn upon whomsoever He wills of His servants according to the decision He has made firm.
Imam Sajjad (AS): “To hope for deliverance and release in itself functions as the most profound form of deliverance.”
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Ummah's common faith and culture, and of avoiding reclaimed by reversing the process by which it was sectarian differences. He called on the heads of the lost; the final act of this process of reclamation will Muslim governments to accept this approach too. be the dismantling of the Israeli State. At a time when the experience of the many Too often, Muslims blame the outside world Arab-Israeli wars, in particular the defeat in the for their own plight, without being introspective and Ramadhan war, had strengthened some of the looking to themselves first. We are our own worst grounds for compromise amongst the Arabs, Imam enemy. This is no more evident than in the case of Khomeini stressed the need to continue the struggle the Palestinian conflict, where most so-called using an oil embargo as a weapon against Israel and Islamic governments do nothing to help their fellow its supporters. brethren in the occupied territories. The West’s This stance of Imam Khomeini's was promise of security and wealth has lulled them into a pursued vigorously at different periods and even false sense of comfort. after the victory of the Islamic revolution. Certain Muslim groups talk of ‘peace’ with Unfortunately, however, for various reasons, Israel; a solution where the state of Israel lives side amongst them the weakness and subjection of many by side with Palestine. However, this displays the of the heads of the Muslim countries, his words were ignorance of those individuals who not heeded and not translated into "I invite Muslims all over the believe that it is a plausible idea. The action. If we consider the special to consecrate the last ideology on which the state of Israel is globe conditions which prevailed at that time Friday of the holy month of based is not only of a single race, but is Ramadhan as 'Quds Day' and and the importance and vital role oil the International expansionist as well. It is a known fact to proclaim played in industrial development, more solidarity of Muslims in that in the Knesset (Israeli Parliament), so at a time when the Western support of the legitimate rights of the Muslim they regularly envisage and talk of a industrialised world had not come up people of Palestine." state which will occupy all land from Imam Khomeini (RA), Ramadhan with any viable means of defence 1399AH ( August 1979) the Nile to the Euphrates. This would against the oil-embargo weapon, we involve the usurpation of more land, can understand more fully the possibly extending the borders into Egypt. importance of this stance of Imam's. The Islamic Revolution in Iran in 1979 was In conclusion therefore, Imam Khomeini a jolt to the system for many Muslims. It resulted in believed that instead of focusing on issues which had the intensification of the Muslims' campaign against no roots in the culture of the Palestinian nation, one the Zionists and changed the method of the should take advantage of the ideology of Islam and Palestinians' struggle. Immediately after the victory, the potentials it offered. Declaring the last Friday of Imam Khomeini ordered that the last Friday in the holy month of Ramadhan as ‘World Quds Day’ Ramadhan be observed as Al-Quds Day. From the is an example of this enlightened attitude of Imam very beginning, he introduced the Islamic aspect and Khomeini's. The month of Ramadan provides the the ideological dimension of the struggle with Israel Muslims with an ideal opportunity; spiritually as the most effective factor in the movement for inspired by a month of fasting and attending mobilising the oppressed Palestinian nation and religious and educational ceremonies, the belie vers attracting support for them from the Muslim gain a readiness to turn their attention to the great Ummah. responsibility borne by the Ummah to free the first He considered other methods of struggle, qibla of the Muslims. such as reliance on Arab nationalism and nationalist Were the political and propaganda obstacles views along with other imported and non-Islamic of the imperialist powers and their agents in the ideologies, as a departure from the path of struggle Muslim countries to be weakened through the efforts for the freedom of Quds. He had a clear insight into of the Muslims, then the World Quds Day could play the internal problems besetting the Islamic world, a very determining role in uniting the Muslim amongst them the weakness, inability or subordinate nations as well as mobilising and inspiring the nature of some of the heads of Islamic states. Muslim forces for the freedom of the holy Quds. Consequently, he emphasised the importance of We must never be afraid to go on the public knowledge and awareness in the Islamic streets, and expose to the mainly ignorant public, of world stemming from the principles of belief and the one of the worst breaches of law ever to have been (Continued from page 1)
Imam Baqir (AS): “Our traditions survive in the hearts.”
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Br Abbas Al-Mamouri Perhaps the most important tool used by man is his tongue. Without it, one would find it difficult to communicate and in this day and age communic ation is an essential requirement. Every tool we are given is a privilege from Allah (SWT), yet tools can be abused. However, the tongue may be worthless if it has no skills or power i.e. speaks without meaning. When one’s tongue is accompanied by one’s belief, that person’s power of speech is strengthened and people become more attracted to what the pe rson is saying. A classic example from history is the fascist dictator Adolf Hitler. Though his beliefs were very extreme and unislamic, he spoke what he believed. It was through the powerful use of speech by which he gained the people’s support and changed the German citizen’s attitude to Hitler’s way of thinking. One who can use his tongue to do this may be known as an intelligent man. However, Hitler’s speeches and beliefs died with him, as they contained hate and domination. But one who speaks of truth and of ideas that benefit people, then these ideas tend to remain in pla ce for a long period of time. Many people attack Islam, accusing the religion of being spread by the sword. However, these people do not realize that Islam has been spread through the power of speech. Islam has survived through fourteen centuries, a successful religion spread by the tongue, which spoke to the heart and mind. Imam Ali (AS) has said: “A wise man first thinks and then speaks; and a fool speaks and then thinks”. Our tongues can either lead us towards Allah (SWT) or towards Shaitan. Our tongues can hurt people with the words we say, not just the actions we perform. Our tongues are capable of backbiting, swearing and lying. We should control our tongues and be aware of what we say. Allah (SWT), the Creator of the Heavens and the Earth has blessed us with this tool. One must regard the tongue as a privilege and appreciate the Div ine gift.
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Imam Hasan (AS) and Imam Hussein (AS) were still very young, probably in their fifth or sixth year of age. Once, both of them fell sick and their parents, Imam Ali (AS) and Sayeda Fatima (AS), were grieved to see them in an unhealthy condition. The Holy Prophet (SAW) came to see them. He loved them very much and on seeing them sick, he also was much grieved. They all prayed for their quick recovery. The Holy Prophet (SAW) suggested to Imam Ali (AS) and Sayeda Fatima (AS) to keep a Nadhr (vow) for the restoration of the health of their children. Thereupon Imam Ali (AS) and Sayeda Fatima (AS) made a Nadhr that they would fast three days upon the recovery of their children. Allah (SWT) accepted their prayers and granted their Nadhr. Both the children recovered from their illness. Imam Ali (AS) and Sayeda Fatima (AS) fasted in fulfilment of the Nadhr. When Imam Hasan (AS) and Imam Hussein (AS) came to know of this, they too decided to fast. The maid-servant in the house, Hadhrat Fidha, who loved the children very much also decided to join in the fast on the occasion of their recovery. On the first day of fasting, Imam Ali (AS) went out in the morning and brought barley. Sayeda Fatima (AS) prepared five loaves of bread. In the evening, they all gathered to break the fast and each of them had a loaf placed before them. When they heard the adhan (call to prayers), they prayed and sat to break the fast. Suddenly, a poor man knocked on their door and asked for something to eat. All of them, one by one, passed their loaves to the beggar. There was no other food in the house, so they all broke their fasts with water. They went to bed (Continued on page 11)
Imam Sadiq (AS): “The love of this fleeting world is the origin of all vices.”
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Br Hasan Al-Ogaily So it was to be. Arriving at Heathrow Airport in the afternoon of Tuesday 23rd July, it finally hit me that I was going to Iran. Touchdown at Mehrabad Airport, Tehran, in anticipation of what was to come ahead of us; three weeks of Islamic lectures, discussions and visits to leading scholars in the world of Islamic sciences, as well as key figures in the socio-political ministries of Iran. There was a lot to look forward to. The first week began with an introduction to the key landmarks of Iranian history and to the Ahlul-Bayt World Assembly, our hosts, situated in the vicinity of Tehran University, where we were to receive numerous lectures in the coming days. It was a great privilege to visit the house of Imam Khomeini which was at the centre of the Islamic Revolution of Iran, and to learn of the life of simplicity that the great leader had lived. We also visited the Shah’s palace which was very well preserved, with huge rooms, one of which was just for ‘wrapping presents’. It was indeed a great experience to visit the shrine of Imam Khomeini, with its beautiful golden dome. On entering the magnificent mosque and moving closer to the shrine, I felt a sense of charge in the proximity of the pious leader, may Allah (SWT) grant him peace. A truly majestic moment it was, to visit the shrines of the brothers of Imam Redha (AS) in Tehran. With every visit we had made so far, I stepped closer and closer to the climax of the trip, the ziyarah of Imam Redha (AS) in Mashad. The courtyards were full of families surrounding every entrance and a central fountain used for wudhu, it was an incredible sight. We sat down together as a group in one of the numerous open-air courtyards to take part in the recitation of Dua Kumayl. Whilst listening to the dominating voice of the reciter, I felt an incredible pounding within my heart, as this was a truly emotional time.
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We finally reached the first Friday of the trip, and learnt that we were to go and join the Friday prayers at Tehran University. Little did we know that our hosts had arranged for us to sit in the first row, alongside very well-known ulema (scholars) and ministers of the Islamic Republic of Iran. Listening to the speakers and taking part in the prayers was a great experience I will never forget. I was also taken aback to find our group on TV later that day. It was on the eve of the second week that our Islamic lectures were to start. We began with Syed Hussaini speaking on Quran and Shi’ism, and Syed Nawab, the head of the World Assembly, speaking on politics. We later visited the Islamic Propagation Organisation (IPO) where we attended a conference that made the newspapers! We also began our first group discussion at our accommodation that was structured like an open forum. We all contributed our ideas on the subject, this one being on ‘approach to a non-Muslim’. I found this session very beneficial as it left me with a better understanding and appreciation for the need to communicate effectively with non-Muslims, using the right approach and awareness. Mr Faegh, General Secretary of the Youth Foundation of the Ahlul-Bayt World Assembly, spoke to us on the problems that youth are facing nowadays and also introducing the Foundation and its vast work. We visited Ayatollah Syed Hakim at his accommodation that was surrounded by armed guards. This was a very special meeting as we learned some valuable lessons on how to live effectively in the West, in a non-Muslim country. He encouraged us to specialise in the way of guiding fellow brothers and sisters into good Islamic practise, and also on the importance of the family unit. Of all the visits we made, by far the most emotional for the group had been to the house of Shaheed Mutahhari. We met his son who wanted to learn of our views on Iran, in trying to contrast the country with other
Imam Khadim (AS): “No charity is superior to giving a helping hand to the weak.”
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world socio-political systems. We also met Shaheed Mutahhari’s wife who spoke to us, with great courage and strength, on the life of Shaheed Mutahhari. We were fortunate to have a number of very detailed and comprehensive lectures by Syed Nasrullah Ebrahimi on materialism versus spiritualism, the concepts of belief, reasoning and logic, the relationship and harmony of mind and heart, and the definition of Islam. I was particularly inspired by his lecture on knowledge of the self, as he enlightened us on the lives of the Imams as examples for us to follow and on ways for spiritual improvement. It was also a pleasure to have Dr Ebrahimi present at one of our discussions, as he enriched us with much knowledge. As a group, we were uplifted by many of the speakers. On Saturday 3rd August we left Tehran for Qom, as we reflected on our stay in Tehran. There we visited Sheikh Mehdi Hadavi Al-Tehrani, who is known for his specialisation in irfan (mysticism). We were also fortunate to be able to visit Syed Mujtaba Musawi Lari at the Foundation of Islamic Centre for Propagation in the World. He spoke about his book titled Western Civilisation Through Muslim Eyes, and the effects it has had on several European countries. Indeed the most interesting and entertaining of our visits was to Ayatollah Sobhani at the Imam Sadiq Foundation. Having exhausted ourselves of any more questions, we found ourselves blank in front of a very knowledgeable ayatollah. We also visited the Imam Khomeini Institute for Research and Education for a lecture on Islamic sciences by Dr Shomali. After our short stay at Qom we moved to Esfahan. This was like a mid-trip break for many of us, as we were able to absorb the culture and livelihood of Iran, and this being a magnificent city. We stayed at Esfahan University and made several site-seeing trips to the famous wooden bridges of Esfahan, a four hundred yearold mosque from the time of the Moguls and the graveyards of the shuhada (martyrs). Finally on our way to Mashad, by plane, we found ourselves getting ready for the greatest visit, the ziyarah to the shrine of Imam Redha (AS). Again we were fortunate to have Syed Ebrahimi with us in Mashad, where he guided us through the various aspects of ziyarah, and how to make the most of the opportunity. We all made numerous visits to the haram. The shrine of Imam Redha (AS) was surrounded by a four-man thick crowd nearly twenty-four hours a day. There was a great sense of enigma as I walked around the magnificent shrine, reflecting on the life of Imam Redha (AS) that I had learnt about in my preparation for the trip. It was all coming together at this very moment and in this holy place. Arriving back at London Heathrow Airport, I realised just how much I grew, both in heart and mind, throughout our trip to Iran. May Allah (SWT) keep us always in the heights of imaan (faith).
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and slept without food. The next day they fasted again in fulfilment of the Nadhr. On the second day, Sayeda Fatima (AS) again baked 5 loaves. Again they sat together to break the fast with the usual one loaf of bread each. As they were about to break the fast, an orphan came all of a sudden to their door and asked for food, saying that he was very hungry. Although the inmates of the house were themselves hungry for two days, they were happy to feed the boy. They all gave their bread to the orphan. The y again slept without any food. On the third day as they sat down to break the fast, a prisoner knocked at their door asking for something to eat. Although the people of the house had not eaten in the last three days, they again gave away all the bread to the prisoner and contented themselves only with water for the third day in succession. It was in appreciation of these sacrifices, that Almighty Allah revealed Surah Dahr which contains the following Ayah: ‘And they give food out of love for Him to the poor and the orphan and the captive. We only feed you for Allah’s sake; we desire from you neither reward nor thanks. Surely we fear from our Lord a stern, distre ssful day. Therefore Allah will guard them from evil of that day and cause them to meet with ease and happiness’ (76:8-11).
Imam Redha (AS): “Everyone will be dealt with by Allah according to his deeds.”
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Br Tauseef Mehrali Amidst the current climate of revitalised Islamophobia, the need for a resounding voice of sanity and clarity to counter baseless claims has never been greater. The ‘democratic’ ideals of the state we live in enable us to openly submit our opinions and publicly deliberate over the decisions made by those chosen to represent us. Let me take you back about 1300 years to 95/714 to the Iraqi provinces of the Islamic state presided over by the tyrannical governor al-Hajjaj bin Yusuf al-Thaqafi. al- Hajjaj had by this time earned his credentials as the icon of Umayyad rule and had already subjected notable companions of Amir- ul-Mu’mineen (AS) such as Qanbar bin Kadam and Kumayl bin Ziyaad an-Nakhai to humiliation, torture and death. The Ummah had seen the end of the brutal 21 year regime of Abdul Malik bin Marwan only for him to be succeeded by his son Walid in 86 AH. The two uprisings of al-Mukhtar alThaqafi and ‘Abdullah ibn alZubayr in the aftermath of the events of Kerbala had been quashed and anti-Shi’a sentiment had reached its zenith. The institution of khilafa had lost any semblance of a connection it may have once held with rushd (being rightly guided). It is from such an oppressive atmosphere that the wilayah of Imam ‘Ali ibn Abi Talib (AS) once again shines out as a beacon to guide the diverted Ummah, this time in the form of his offspring and companions. Sa’id bin Jubayr, whose kuniyya (title) was Abu Muhammad, was originally a Kufan. He was regarded as one of the leading members
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of the tabi’een (the next generation) and was numbered by Sheikh al-Tusi as one of the companions of Imam al-Sajjad (AS). Sa’id occupies the position of one held in the highest regard by scholars of the Shi’a as well as those from amongst Ahlul Sunnah and was regarded as one of the leading jurists of the time. Ibn Hajar al-Asqalani and al- Dhahabi praise him greatly in their respective treatises. At the battle of Jamajim in 82/699-701 Ibn Ash’ath and his varied following, including 100,000 from amongst the mawali, took on the might of al-Hajjaj. Amongst the revolutionaries were a group known as the ‘Battalion of Qur’an Reciters’ headed by Kumayl bin Ziyad anNakhai. Sa’id bin Jubayr was amid these ranks. The revolt came to nothing and was brutally put down. Sa’id was forced to flee to the outskirts of Makkah. He persisted in travelling to Makkah itself twice a year to perform the hajj and ‘umrah and would enter Kufa secretly too, in order to resolve the peoples’ religious issues. Sa’id was finally apprehended though and brought before al-Hajjaj. Excerpts from a transcript of their dialogue follows: Sa’id bin Jubayr entered upon alHajjaj, so al- Hajjaj asked him: "What is your name (and he knew his name well)?" He answered: "Sa’id bin Jubayr" . Al-Hajjaj responded to him saying: "Nay, you are Shaqiy bin Kusayr" . (al-Hajjaj is playing with words here: Sa’id means happy and Shaqiy means unhappy; Jubayr means one who splints broken bones and Kusayr means one who breaks them.) Sa’id: "My mother knew better when she named me". Al-Hajjaj: "You are wretched (shaqayta) and your mother is
Imam Jawad (AS): “Do not be an apparent friend of Allah in open and a secret enemy of His in private.”
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wretched (shaqiyat)" . Then he told him: "By Allah, I will replace your dunya with a blazing Fire". Sa’id: "If I knew you could do it, I would take you as a god" . Al-Hajjaj: "I have gold and wealth" . Bags of gold and silver were brought and spread before Sa’id bin Jubayr in order to try him. Sa’id bin Jubayr: "O Hajjaj, if you gathered it to be seen and heard in showing off, and to use it to avert others from the way of Allah (SWT), then by Allah (SWT), it will not avail you against Him in any way". Saying this, he aligned himself towards Qiblah. Al-Hajjaj: "Take him and turn him to other than the Qiblah. By Allah (SWT), O Sa’id bin Jubayr, I will kill you with a killing with which I have not killed any of the people". Sa’id: "O Hajjaj choose for yourself whatever killing you want, by Allah (SWT) you will not kill me with a killing except that Allah (SWT) will kill you with a like of it, so choose for yourself whatever killing you like". Al-Hajjaj said: "Turn him to other than the Qibla". Sa’id: "Wherever yo u [might] turn, there is the Face of Allah" (2:115). Al-Hajjaj: "Put him under the earth". Sa’id: "From it [the earth] We created you, and into it We will return you, and from it We will extract you another time" (20:55). Al-Hajjaj was outdone and ordered the beheading of Sa’id bin Jubayr. Sa’id was martyred in the month of Sha’ban, 95/714 at the age of 49. Al- Hajjaj is reported to have lost his senses on committing the atrocious act and died within a month. Ayatullah Murtadha Mutahhari in his work entitled Polarization around the Character of Imam Ali (AS) eloquently summarises the effect of Imam Ali (AS) on those who interacted with him: extremity in attraction or extremity in repulsion. This polarisation around Imam Ali (AS) inevitably manifested itself around his closest adherents too and brought similar repercussions upon them as well.
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Superpowers, there is a moral behind the confrontation between him and Sa’id bin Jubayr. The notion of the truth and the absolute necessity of holding it aloft and dear to oneself is one oft mentioned not only by the Imams (AS), but by Allah (SWT) Himself. The command to enjoin, amongst other traits, upon one another the teachings of truth, as done so in Surah al-‘Asr, bear sufficient testament to this. The means of the Shi’a has always been one of upholding the truth and cherishing it with the purest of resolutions, no matter what the cost. Seeing the injustice and oppression that surrounded him which was crippling the Ummah, Sa’id bin Jubayr sought to make amends and depose the usurpers of the true position of ‘ulil amri minkum’ (those vested with authority amongst you). Being a true companion of Amir- ul-Mu’minin (AS), he also decided on making an impact and being proactive and adhered to every letter of the latter’s words when Imam Ali (AS) said: "He who abandons forbidding what is wrong theoretically and practically (and is indifferent while seeing vices committed) is a moving corpse amongst the living".
References 1. al-Mufid, Kitab al-Irshad, Ansariyan Publications. 2. al-Qarashi, B.S., The Life of Imam Zayn l-‘Abidin, Ansariyan Publications, 2000. 3. al-Sayyid, K., Saeed bin Jubayr, Ansariyan Publications, 1996. 4. Imani, K.F., A Bundle of Flowers from the Garden of Traditions of the Prophet and Ahlul Bayt (as), Amir alMu'mineen Ali (a.s.) Library, Isfahan, Islamic Republic of Iran 5. Jafri, S.H.M., The Origins and Early Development of Shi’a Islam, Oxford University Press, 2001 6. Madelung, W., The succession to Muhammad (A study of the early Caliphate), Cambridge University Press, 1997. 7. Mutahhari, M., Polarization around the Character of Imam Ali (as), W.O.F.I.S, Tehran, Iran, 1st Edition 1981.
Although the antics of al-Hajjaj are still beyond measures employed by the
Imam Hadi (AS): “Worse than evil is its attracter.”
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The Month of Ramadhan R-ENEWAL of opportunity spiritual self-development
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for
Listen with an open heart and an open mind, Because in a world filled with prejudice this is hard to find. Take a moment to think, Just let your mind sink.
A-BASEMENT of Satan as all his possible channels of access are blocked
Think about life objectively, Try and arrive at it purposely. Arrive at the truth about this world and our lives, Surely it’s more than action, guns, and knives.
M-EETING the Lord's Unlimited Grace on the Day of Judgement made possible through fasting
A-CQUISITION of discipline (TAQWA)
spiritual
self-
D-ELIVERANCE from the Hell-fire through seeking forgiveness and avoiding all forbidden acts
H-OSPITALITY of Allah's special favours not in food, drink or merriment but in overcoming selfish desires
“What is the purpose of our lives?” I ask a man, He remembers the words of his father, mother, and nan. He doesn’t answer me from what he has concluded through observation, But instead what he has come across through the nation. If I ask anyone, “What is the purpose of eating?” They will answer me, “for nutrition and health, to keep beating”. Simple, then why is it when I ask the question, “What is the goal of life?” I keep getting a different suggestion? That’s because people don’t really know, They’re stumbling in the dark down really low. Is our purpose in this world to simply work, dress, sleep, and eat? Is this why every morning we get up on our feet?
A-CKNOWLEDGEMENT of Allah's Majesty through display of total submission to His commands
With an open mind, It’s not hard to find. That the Quran has all these answers, So carefully and beautifully mastered.
N-EW guidance from the ever-flowing spring of spiritual guidance through recitation and pondering over the messages of the Holy Quran.
The Quran teaches us that there’s one purpose in life, And that’s to get to heaven, By living days seven by seven.
Sr Eiman Abbas
Imam Askari (AS): “The foolish one’s heart is in his mouth.”
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15. The vice of ghibah (backbiting) Backbiting consists of saying something about an individual that he would not like. Backbiting is one of the major sins, about which much has been written, and which has been condemned in a large number of traditions and Quranic verses. What is worst than ghibah, is buhtan (slander), that is, false accusation. The opposite of backbiting is praising others, and the opposite of slander – which consists of falsehoods – is honest mentioning of the actual good qualities of an individual. 16. The vice of lying Lying is a shameful vice and a great sin, which leads to personal and social corruption. There are a large number of traditions and Quranic verses regarding the evil of lying, and many works have been written to condemn it. The opposite of this vice is the virtue of sidq (truthfulness). Sidq is one of the most praiseworthy qualities of a human being and sidq is a word that recurs a great number of times in the Holy Quran. 17. The vice of riya’ (simulation) Simulation means doing a good deed for the sake of ostentation rather than for the sake of Allah (SWT). It is a great sin, and causes spiritual deterioration and death. The Holy Quran says: ‘So woe to those that pray and are heedless of their prayers, to those who would be seen (at worship), yet refuse charity’ (107:4-7). In another verse we read: ‘they do it to show off to the people and do not remember Allah (SWT) save a little’ (4:142). The Holy Prophet has said about the vice of riya’: “The main thing that I fear concerning you is shirk al-asghar (minor idolatry)”. They asked,
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“What is shirk al-asghar?” He answered: “Simulation! On the Day of Judgement, when Allah the Almighty is examining the past deeds of His creatures, He shall say to the simulators, ‘Go to those to whom you showed off during your lives in the world and ask them for your reward’”. There are different kinds of riya’: riya’ in worship, whatever form it may take, is always reprobate; riya’ in other matters, which is sometimes reprehensible, but at other times may be mubah (permissible) and even desirable. For example, if one is openly generous with the intension of encouraging others to be generous also, his action is not only without reproach, but in fact is highly commendable. The significance of simulation in each case depends on the intensions of the individuals involved. The opposite of riya’ is ikhlas (sincerity), which means doing everything for the sake of Allah (SWT) alone, without expecting any reward from anyone from what he does. The station of ikhlas is one of the highest that a believer may attain, but may be reached through persistent exercise and perseverance. 18. The vice of nifaq (hypocrisy) Hypocrisy, which is feigning to be what one is not or to believe what one does not, in religion or in social relations, is one of the most destructive of vices. Throughout the Holy Quran, hypocrites are condemned in the strongest of terms. Also, there are many traditions in condemnatio n of this vice. The opposite of hypocrisy is being the same in one’s external appearance as inward self, or preferably, being better inwardly than what one appears to be. This latter trait is a characteristic of the mu’minun (true believers) and those who are awliya’allah (close to Allah (SWT)).
Imam Mahdi (AS): “And regarding the new matters and events, refer to the narrators of our traditions.”
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IUS hosted a special seminar at Islamic Centre England entitled ‘Palestine: Unspoken Holocaust’. Talks were delivered by a range of speakers including Rabbi Goldstein. As part of the programme a moving video showing the atrocities carried out by the occupying Zionist Regime was presented. IUS Summer Camp 2002 was held in the scenic town of Abergevenny in South Wales. The brothers and sisters returned refreshed and spiritually invigorated following talks by Sheikh Shabbiri, Syed Ali Raza Rizvi and Sheikh Musharraf Hussaini. Alhamdulillah, the IUS Iran Trip 2002 was a huge success. Participants returned enlightened after visiting the holy cities of Mashad and Qom as well as taking part in lectures, discussions and visiting leading scholars in the world of Islamic sciences. Full report inside this issue! The IUS hosted a joint seminar on Saturday 14th September entitled ‘Fresher’s Guide to Islam at University’. Alhamdulillah, the programme was well attended with brothers and sisters benefiting greatly from the informative speeches delivered. The IUS 6th Annual Conference was held in SOAS this year on Sunday 29th September 2002. The speakers included Dr Ebrahimi, Dr Mustafa Mawji, Sheikh Musharraf Hussaini and Sheikh Bahmanpour. The programme also included a nasheed recitation by Br Basim Kerbala’i. The IUS will be holding iftar programmes in Dar al-Hikma during Ramadhan, Inshallah. The programme will include inspiring talks on various topics and Dua Iftitah. If you would like to donate towards the iftar programmes, please send a marked cheque to the IUS address below.
Wafat Wiladat Wafat Wafat
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