Oct - Dec 2005 by Ali Joudi

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editor@ius.org.uk

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Voice of Unity

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Voice of Unity

Dear brothers and sisters, Assalamu alaykum wa rahmatullah

Allah (SWT) asks us in the Holy Qur'an: "Does man he is to be left to wander

Br Abbas Al-Masuadi Br Musa Naqvi

6 Wilmslow Rd. Unit 203

thinkthat

without an aim?" (75:36)

Sr Motahare Yadegarfar Sr Noor Al-Safar Sr Farah Al-Safar Sr Sarah Al-Bachari Sr Noor Abbas

Manchester M14 sTP Registered charity no.

The issue of divine guidance is fundamental to understanding not

1066910

only the degree of our accountability but also our potential as human beings. The principles which govern the growth and

Editor:

development of personality are universal. There are both inherent and environmental influences. Those which determine the moral and ethical nature of one's personality are pafticularly important. Fortunately we have been shown the way in this matteri

Br Hussain Hamid Voice of Unity is a publication of the Islamic Unity Society.

Br AliAl-Mawlawl

Graphics: Br Hamed Heshmati

"Have We not given him two eyes, and a tongue and two lips, and pointed out to him the two conspicuous ways (of virtue and vice)?" (90 : 8- 10) This issue of Voice of Unity focuses on akhl1q - a very practical subject which concerns every one of us. Imam Ali (AS) says: '-If is by overcoming bad habits that man can rise to the higher stations.'From this and other hadiths, we can understand that moral conduct is an essential requirement for the advancement of our humanity. Only once we are able to distinguish vice from virtue can we attempt to identify, and subsequently remedy the diseases of our souls. Our inner compass can help us to decipher between good and bad, thus allowing us to reach our full potential:

FAQs: Akhlaq

Feature: Pride and its effects

Science: The Physics of Jud$ment Day

Poetry: Nature's Petal

Recipe: Khoresht-e-Ghormeh Sabzi

"And (by) the soul and Him Who made it perfect, then He inspired it to understand what is right and wrong for it; He will indeed be successful who purifies it, and he will indeed fail who corrupts at." (91:7-IQ)

My Lord and l: Whispered Prayer

Su Doku: VOU Su Doku

This challenge can be summarised as the struggle between al-nafs

Qur'an: Patience with Adversity

Social: 7/7- A Personal Insisht

Science: History of lslamic Medicine and Pharmacy

Book Review: Forty Hadith

Diary: Just a thought

Lantern ot the Path + vocab bwlder

al-'ammarah (the carnal soul) and al-nafs al-lawwdmah essentially our moral conscience. Consider the reward for those who are successful:

"O the soul at peace, return to your Lord, well-pleased (with him), well-pleasing (Him), and enter into the company of My true servants. And enter My Garden!" (89:27-30). Wassalamu alaykum wa rahmatullah AliAl-Mawlawi, Editor

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Volume 10

-: MailboX

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you have any comments, criticisms or suggestions about the content of Voice of Unity, please email the editor at

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FAQs r -

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Wn^rdoes

the term akhlkqmean?

Bismillah ar-rahman ar-rahim. Akhldq is the plural of khulq meaning 'disposition'. But if we derive the meaning from its original root which is khalaqa then it would mean 'to create', 'to bring about' and 'to bring out'. If you look at the world, its beauty is displayed by the colours that

displays. Though there may at times

be discord, if you look at the overall picture there is

harmony

- the ecology of the world sets its

balance, Even the human being operates on balance despite the immediate inconsistencies that you might find. So if you take the word khalaqa as the root you will find that akhl6q is about elaborating your own existence; evolving and bring out the best in you. Khulq, defined as disposition is related to favourable dispositions that are befitting to man. However, if we take the'khalaqa'understanding, it would mean to naturally evolve at the best of what there is. So in terms of human beings we would say that akhldq means to deliberately step on the path that would bring the best out of us. And in fact this doesn't apply to animals because they act on instinct only. Therefore, it would be the. faculties of imagination and intellect, which are a

geared to facilitate that beautiful human instinct, elaborating itself in the most beautiful existence. So akhlaq would mean for a human being, to display beauty through an advertent attempt at

bringing out the best in himself at the level of instinct and creation.

What does the expression takhallaqu bi akhldqillEh mean?

This is sometimes translated as

'Adorn yourselves with the akhlaq of Allah', although I have a problem with the word 'adorn'; or'bring about the traits of Allah from within you.'Here we need to examine the akhlaq of Allah (SWT). This can be seen in two ways: first, by witnessing his creational book i.e. existence. Look at the way everything is balanced and conducive to growth; and the whole notion of mercy and forgiveness. If we look at human life we will see that through forgiveness, tolerance and mercy does a human being achieve stability and then growth. If that is a natural thing within us then who has created this? Allah (SWT). So this can be used as a yardstick to gauge the akhlaq of Allah (SWT). Then if you want to see further into the akhldq of Allah (SWT) look at his revealed book the Qur'an

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Issue

Volume 10

-: FAQs: By examining it objectively you will find Allah (SWT) to be a humanitarian. You find Him telling us to feed the poori look after the orphans, exhort to righteousness, do away with oppression he does not

tolerate oppression. He

ample in forgiving

we have to externally seek it and acquaint ourselves with it. Spiritual growth is the

growth of humanity

and

commands us to forgive. Look at the creation of Allah (SWT) objectively and you will find one primary factor and that is mercy. And 'if'Allah (SWT) is saying to us bring about those traits that He has, in a sense we. can say that it's a nonstarter because we can't be other than that, since we are the creational book of Allah (SWT). We necessarily have that as our humanity within us. We can't be otherwise; we have to be like Allah (SWT) in that sense. Primarily we are merciful creatures. So what

What are the outward signs of a person with

good akhlaq?

If we refer to the root khalaqa (creation and existence), then we can

simply say that the outward sign is that they give existence. What does this mean? To themselves they are merciful; and throughout their actions in the outside world they give forgiveness and mercy. Whatever you find from them is productive.

could He mean? Maybe He

What does it mean to be mercifulto oneself?

means that although

instinctively and naturally you are like that, advertently now, through intention, bring about mercy. It's more a question of reminding the soul of what is already there so that it may be

To allow oneself to grow.

'become a better human being' what does it mean? It is a sense of growth; a sense of evolution. Not being able to accept differences is a sense of lack; being able to

Because

there is that yearning within the soul for more. And that is

accept differences is growth. Not being able to forgive is lack; being able to forgive is

the beauty of what Allah (SWT) has created. Everything

longs for something greater and that longing is satisfied by the akhlaq of Allah (SWT) i.e. elaborate on what you already have,

What is the relationship

between akhlaq and

spiritual growth?

I do not see any dichotomy

between the two, Spiritual growth and akhlaq can only be seen as two when we regard akhlaq as an arbitrary system in which we are adorning ourselves with traits. But when we consider akhlEq in terms of

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Issue

It is

oversimplified to say

initiated at a greater level beyond instinct it becomes a

deliberate move.

and

akhlaq is the display of that growth. Akhldq comes from spiritual growth, not the other way round.

khulq (trait, disposition),

primarily an outcome of the way we are created, the way we exist, and so you will not find duality

between the two. Akhlaq is spiritual growth. The manifestation of the beauty of

spiritual growth is akhlaq . If you want to look at it as two, it is like a seed as it evolves into a tree - that is known as 'spiritual evolution' and giving it water is known as akhlaq. But if akhlaq is seen as the display of the existence that is there coming into its full, then the seed becoming the tree is akhl6q

in itself,

Sometimes we are unaware of what is there within us

at a natural level. Andtherefore Volume 10

growth. Those factors that bring ease and calmness to the self in a state of balance are signs of growth. It's only when we don't grow that we find these inconsistencies.

-:Feature:-

Sr Abeer Al-Mawlawi

thousands of years of servitude to an eternity of damnation.

J n tnisverse lies the essence of Shaitan's dishonourable downfall. From being the best of Allah (SWT)'s worshippers, who attained such an admirable and distinguished rank amongst the angels, he was reduced to the lowest station of disbelief, and so earned the wrath of his Lord. The origin of Shaitan's descent, as the verse points out, was rooted in his pride. His refusal to acknowledge Adam as the caliph of Allah (SWT) on eafth and bow down to him, was tantamount to kufr since it uncovered the insincerity and arrogance upon which his worship was based. Thus it was pride, the 'lowest degree of apostasy' (Imam Ja'far Al-Sadiq (AS)), that transformed his

So what is this disease of the heaft that has been equated so profoundly in the Qur'an to disbelief? Pride (kibr), as Imam Khomeini (RA) explains in his renowned book 'Fotty Ahadith', is 'the offspring and fruit of the tree of selfconceit' ('ujb). When a person feels vanity, self-love and satisfaction in himself and his attributes, he is said to possess 'ujb (selfconceit). When this feeling advances to a perception that he is superior to others, and that he deserves greater merit and praise because of his self-imagined suprem-

acy over them, he suffers from the sickness of pride (takabbur). He deems his own qualities, life and successes to be products of his

own making, and better and more remarkable than those of his fellow creatures. In this way, the disease may begin as latent self-love within the individual's mind, blossom into pride, and reflect itself outwardly in his actions and speech. Pride is expressed in the form of

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Issue

Volume 10

-:Feature:high-handedness and inconsideration when dealing with others, self-indulgence, conceit, and haughtiness. The proud one is disrespectful and dismissive of others' positive qualities, and his pride often causes him to lose the re-

spect of those who see it in him. One may have pride in their wealth, beauty, status, faith, or perhaps most reprehensible of all, in their own vices and sins.

Yet, the destructiveness of this disease does not end

It is potent enough to be a spark for more vices that contaminate the heart: like envy and greed, when one is not only overcome with love for himself, but at the same

and therefore depends upon another for provision. The very fact that we have been

created imperfect

denotes and hence we must humble ourselves before the One Who 'alone we beseech for help' (1:5). He is our sustainer and provider, and upon Him alone should we rely.

that we are lacking,

It is frequently mentioned in the Qur'an that pride is a sign of disbelief :

there.

time wants for others to be deprived of goodness and success, or rather wishes for their failure and misery. So we can clearly see the potential formation of, effectively, a jungle of corruption and evil, if this polluted seed of arrogance is allowed to grow in one's heart. Pride (takabbur) is said to be an exclusive quality of Allah

(SWT), since He alone is the exalted and possessor of all the perfect attributes. This is expressed in a Hadith Qudsi

when the Almighty Himself

says:

world as nothing but dust; think we are above needing of our Creator's Mercy and Sustenance? How can we exult in our existence as though our creation and blessings have come from our own hands, when we cannot even breathe in the air that keeps us alive without Allah (SWT)'s permission? Instead, we must be grateful to Him at every insta nce, acknowledge ou r weaknesses and imperfec-

to humble ourselves before Him. And the way to furnish our hearts with humility is by strengthening our faith and reliance in our Lord, so that we do not become of the losers, about whom the Qur'an declares: tions, and strive

Allah (SWT) warns us on numerous occasions against the dangers of pride, for example by narrating the story of Fir'awn and Musa (AS) more frequently than any other in

the

Qu r'an. Here, Fidawn, who believed he was god himself, embodied the epit-

ome of pride. It is as though we are constantly being re-

ter verse of the

Rather, to earn the greatest of all rewards of both worlds and the ultimate objective, the Love of Allah (SWT), we need to be watchful of our-

For since the proud have fallen into the same sinful

selves and our actions so that we may prevent self-conceit and self-love from approach-

minded and warned verse aflesson we

must learn from those who fell prey to the perils of pride. abyss as did Shaitan, consequently their final abode can only be in his company:

ing our heafts. We must

amongst the sincere righteous, worthy of Pleasure and Acceptance.

In order to earn the As His creations, we possess a quality exclusive to us and incompatible with the Greatness of Allah (swt): humbleness, Humbleness may only be expressed when someone is weak or has weaknesses,

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Issue

pleasure

of Allah (SWT), we must submit to His Greatness above everything and everyone else, for as Imam Ali (AS) says in Nahjul Balagha, how can we, who were created from a drop of semen and will leave this

Volume 10

aware of the signs of danger and constantly look out for them in ourselves. Our ongoing struggle is as ever to fight the perils of the self and purify our hearts in order that we may return to Allah (SWT) and His

-;Science:-

gtfr*

Kllsavib

"have not those who disbelieve known that heavens and eafth were of one piece and We parted them and We made every living thing

of water. Wi// they not

then believeT" [Surah 21 verse30]

?nvsicists and

cosmologists are working

towards a better understanding of the universe' However, to the misguided mind, it is a universe with random designs and aimless laws' From the Islamic perspective, the universe has been created for a purpose and it will exist until its purpose has been fulfilled'

The scientific truths described in the Quran were discovered only in the Past century. "We wi// soon show them Our signs in the Universe and in their own souls, until it will become quite clear to them that it is the truth. Is it not sufficient as re-

gards your Lord that He is a witness over all things?' [Al-Quran Surah 4l verse 53] THE BIG BANG

This is mentioned in the Quran in the following

The discovery of "The Big Bang" and of "The aquatic origin of life" was made by the non Muslims. In the beginning all the matter and space (heavens) were at one point (one piece). Then everything was separated in what the physicists describe as "The big bang'" The evidence for "The big bang" is so overwhelming that it is now considered a fact.

THE CONTRACTION OF THE UNIVERSE AND REVERSAL OF TIME No one knows what time really is' Time always moves towards the future. We never see a glass getting unbroken or any one coming back from the dead' Physicists like Steven Hawking have proposed that time may reverse

then the universe stafts contracting. Verses in the Quran suggest that one daY the universe will staft contracting and then the Day of Judgment will begin.

verses:

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Issue

Volume 10

-:Science:. "The day when We shall ro// up the heavens as a recorder rolls up a written scro//. As We began the first creation, We shall repeat it."lSurah 21 verse 1041

In the above verses the contraction of the universe is compared to the closing of a scroll. That is when time may reverse, this reversal will cause every event to happen again as it is recorded.

All the good and evil deeds of the

individual as well as the nations will become completely clear as backwa rds.

"And you wi// see each nation crouching each nation called to its record Qn time). And it will be said to them: This day you are repaid for what you used to do."lSurah 45 verse 28]

Playing back of time will make people see what they had done before. They will have no control over their hands, feet, mouths, and eyes. All the wrong and right things that were done before will be repeated by them again. In this sense the hands, feet, etc., will be as witnesses against them in front of all the angels and Allah

(swt). They will not be able to deny any of their wrong doings

"On the day when their tongues and their hands and their feet testify against them as to what they used to do." [Surah 24 Verse 241

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Issue

disbelievers wi// cry "Would that we were dust"lSurah 78 verse 407

"(Prophets will be returned into their time as time runs backwards) And the messengers are brought into their time appointed."[Surah 77 verse 11]

'And there is nothing hidden in the heavens or the earth but it is a clear record ( in time)"lSurah 27 verseTSl

the time ru ns

"We warn you of doom at hand. A day when a man wi// look on that his own hand has sent before, and

NO FREE WILL IN

THE CONTRACTING UNIVERSE Man is given free will to choose between right and wrong in the expanding universe. That is when all his deeds are recorded in time. In the contracting universe there will be no free will, and no one will have power to harm or do good to others. 'A day when no soul has power at a// over any other soul. The absolute command on that day is A/-

/ah's."lSurah 82 verse 19]

WHEN WILL THE DAY OF JUDGMENT ARRIVE? "Men ask you ofthe Hour. Say the knowledge of it is with Al/ah only. What can convey to you it may be that the Hour is near."lSurah 33

verse 531 Supeficially, it seems that if we knew the rate at which the expansion of the universe is slowing down then we should be able to predict when the Day of Judgment will begin. However, if time is related to the expansion of space, then we cannot observe the slowing of the expansion. This would be like trying to measure the speed of a car with a clock that is connected to its wheels. As the car slows down the clock will also slow down and speed would always appear the same. "The threatened hour is near.

Volume 10

None beside Allah can disclose it. at this

Are you surprised then statement?" 57,58,591

[Surah 53 verse

Only Allah (swt) or the angels who are independent of our time will perceive the slowing of time in the

universe as the day of judgment approaches.

WAITING IN THE GRAVE FOR THE DAY OF JUDGMENT TO ARRIVE? In the Quran the

soul is

com-

sleep.

to consciousness and death is compared

pared

Once death overcomes us there is no perception of passage of time and next thing we would see will be the Day of Judgment. 'And on

The Day when the Hour arives the guilty wi// swear that they remained (dead) but for an hour, thus they were ever deceived. But to those to whom knowledge and

faith are given wi// say: "The truth is that you have remained (dead) until the Day of Resurection by Allah's decree. This is the Day of Resurrection, but you used not to know. "[Surah 30 verse 55-56] On that Day, when the real truth will become apparent to every one, those who disbelieved will be regretful and full of remorse. They would wish that they had never existed; but then, there would be no room for a second chance on the Day of Judgment.

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Volume 10

-: Recipe: -

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Issue 4

Volume 10

-:MyLordandll-

're[bw

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-:SuDoku:-

In Japan, they don't do many crosswords. They do Su Doku instead. Thousands of puzzles are devoured in train carriages and waiting rooms every day. Yet, although the name is Japanese - roughly translating as 'Number Place'-

the puzzle itself, originally, may not be, A simpler version

was created by Euler, the 18th-century Swiss mathematician, and today's Su Doku puzzle is thought to have evolved from that. Unlike a crossword, you don't need to speak any particular language to get sucked into a Su Doku puzzle. Indeed, technically speaking, you don't even need to know how to count. You simply have to fire every digit

-9, in any order, into each row (left to right), each column (top to bottom) and each box (of nine squares). A good tip is to think initially in boxes, or better still, bands of boxes. Look for pairs of numbers, from which you can infer a third. If the top left box has a 7 in it, say, and the bottom left box also does,

from

then it shouldn't be too hard to figure out where to put the 7 in the middle left box. Try working this way horizontally too. If there seems to be two possibilities, just make a note and move on,

Every puzzle can be solved from the clues provided, by logical steps from beginning to end, Done properly, a puzzle shouldn't require you to guess. Do remember - there is only one solution for each puzzle. Good luck in there. And try to stay calm.

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Volume 10

-:Quran:-

Br Mohammed Al-Hilli

J , *urthe

morning after the car accident. Ahmed, whose hand was fully bandaged after he was pushed to the side of the car, sat contemplating next to the window, At that moment, his father entered the room. The father asked how he was; Ahmed replied that the pain was intense and the painkillers weren't effective. Noticing Ahmed's downbeat mood, the father sat next to him, smiled and stated: "You must have been a good Muslim lately!1" This comment immediately caught Ahmed's attention. He turned to his father and said: "Somehow I

don't think so, and I have the scars to prove it!" pointing to his bruised and bandaged arm.

"Haven't you heard the say-

ing of Imam Ali (AS), who

said: "A believer is tested in accordance with the amount of his good deeds, whomsoever's religion is right and actions are righteous will face more calamities." Ahmed looked surprised, but immediately commented: "Subhan Allah! Does that mean Muslims face more trials and tribulations if their i maa n strengthens?

1.4

Father: "Correctl Think about it this way. If a person of high status, such as a king, wants to appoint a close associate, he will make that person go through many tests and obstacles. This is to test their allegiance to the king. Ahmed: "Right! So in order to get closer to Allah (SWT) we are tested in many stages of life, and the more tests we pass the closer we become to Himl" Father: Ahsant. Allah (SWT) says in the Holy Qur'an: "Do people think

that they will be left alone on saying, We believe, and not be tried? And certainly

We tried those before them, so Allah will certainly know

those who are true and

will certainly know the

liars." (29:2-3) The Holy Prophet (SAWW) is

narrated to have said: "If Allah loves one of His servants, He will subject him to

difficulties and tests."

At that moment, Huda, Ahmed's older sister,

walked slowly through the door. She was also bruised after the accident, but was shaken with

www.ius.org.uk

Issue

Volume 10

-:Quran:tears in her eyes. Her father sat her next to Ahmed and asked: "Is everything ok?"

Huda, trying to wipe her tears, replied: "I've missed my exam yesterday because

Ahmad: "So all those people who constantly complain are

Lord; for those who do good in this world is good, and Allah's earth is spacious; only the patient will be paid back their reward in full without

regarded as impatient? Father: "Complaining to mankind has no benefit. Allah (SWT) is the only Power that

measure. " 'Subhan Allah!' exclaimed Ahmed, stopping for a moment, 'that is some reward!'

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The father then said: "It is narrated that on the Day of Judgement the patient will enter paradise without measure whereas some maftyrs are held accountable for their actions. When they ask about this, those who are patient will say: 'you died once in your life, but we died many times' (in reference to the

@ issriii i F +nlis L;r; &:, t* 4)-z # of the accident! I'm in no shape to go to college, my career is ruined!"

The father, trying to calm his daughter, said: "Allah (SWT) gives the best assistance in the Qur'an at times of calami-

ties, He says in Surat

AlBaqarah, verse 153: "O you who believe, take assistance from Patience and Salah, Surely Allah is with those who are patient. "

Ahmed: "Father what is patience?"

Father: "Patience is defined as tranquillity and lack of turbulence in the heart, not moving hands and/or body parts in unaccustomed fashion, and not complaining. Ahmed: 'I see some people reacting aggressively when hearing of sad news like the

death of a relative or

friend.' Father: 'That's a sign of impa-

tience. Crying is acceptable because it's a natural sign of showing grief, but moving hands or hitting the head on objects shouldn't be prac-

tised. "

www.ius.org.uk

Issue

difficulty of patience)."

can help us in our problems and misfortunes. This is why Prophet Yaqub (AS) complained to Allah (SWT) alone after his sons took away Yusuf and lied to him. Unfortunately we are surrounded by people who complain after

smallest problem they

counter."

the en-

Having been motivated by this, Huda then asked her father what to say at time of difficulty, to help her attain patience. He replied: "The Qur'an has the answer. Verse 155 of Surat Al-Baqarah says that Allah (SWT) will test people through many ways in life, such as fear, hunger, loss of wealth and souls, but the

ones who are patient are

At that moment, the father

those who say'We are from

go , Allah, and to Him we shall return.' Of course simto the park and enjoy :'_;* ':":... ply saying this might the sunshine. As they not deliver the restrolled amongst the ,.. ,d{:"'."',.'.:'ry\! \ quired result, but trees, the father ' rather believing started to mention that all matters bethe rewards given .,:., ,,:' long to Allah (SWT) to those who are suggested that they all

steadfast in life.

*Did you know that

'.''.

the

is why its vital that

patient enter Paradise withdon't allow worldly matters out measure or accountabil- to become our main worry ity?" This question drew the every morning, but rather attention of Huda, who was how we are going to obey the quietly contemplating for commands of our Creator and to worry if we disobey Him." some time. "How is that?" she said, lookThe three returned back to ing surprised. their house, performed a 2 (swt) "Allah says in Surat rok'at Salah, and thanked AlZummar, verse 10: *O my lah (SWT) for His continuous

servants who believe!

blessings.

careful of (your duty) to your

Volume 10

-;Social;-

'illll

Sr Aseel Al-Ansari

very difficult due to the stares, frowns and sometimes quite huftful comments we were receiving from European and British tourists to the city. Surely the murder of 52 Londoners, the image of the wrecked red London bus and

subsequent videotapes of the bombers talking of their hatred for this country, would only serve to make life more unbearable for Muslims in Britain.

the

Shamefully for Muslims, there was no difficulty in surmising who was responsible for the mindless bloodshed, and very quickly our suspicions were confirmed. The four suicide bombers were not only Muslim, but born and brought up in this country.

Thinking back to my own reaction and that of my university friends at the time, this seemed to be every British Muslim's worst nightmare come, perhaps inevitably, true. I remember one conversation I had held prior to the bombings where a fellow headscarved student and I agreed that racism was pretty much an everyday experience for both of us and something we had learnt to live with. The university we attended becomes flooded with tourists in the summer and we were referring to the fact that walking to lectures and back was becoming

Certainly our first reactions can be justified when we look at what took place over the summer. Hate crimes against Muslims rocketed by some 6000/o in the weeks following the bombings. In my home city of Birmingham, e99s thrown at car windows, a barrage of swearwords from young white men and general stares of suspicion were some of the things I had first hand experience of' The media focused on a disturbing debate on multicultural-

ism, with

many broadsheet columnists coming to the

conclusion

that

had obviously In view of

failed.

the fact that

the

four bombers were products of the so-

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Issue

Volume 10

-:Social:.

{

called multicultural society, it seemed futile to disagree that

in some

instances,

has

failed. Perhaps more worrying is the ongoing talk of integration, which is supposed to involve Muslims giving up their close knit communities and taking up white British attitudes and traditions. In short, there seemed very little to be positive about as regards the perception of Islam in this country or the ease with which Muslims would be able to continue to practice their faith as fully as they would wish.

rassed questions from fellow medical students either about terrorism or about the lifestyle I choose to lead. Patients are just as communicative with a Muslim student as they are with one of their own background. Despite heightened security on public trans-

meantime, moved to and lived in London for the past fifteen weeks, I find myself somewhat unfamiliar with the

ideas and feelings I had when the attacks first happened. If someone were to ask me how

train or a bus. There is a huge discrepancy between this very positive show of tolerance that I experience and, for example, hate

crimes have been reported than ever before. Likewise, underground usage is reported to have decreased, but those who do use the tube are ready to smile and start

up a conversation with the Muslim in the seat next to them. These are just two illustrations of the complexity of the society in which we live.

in trying to search for a reason for society's superficially indifferent attitude, one feature about London society

stands out very clearly, namely secularism. If a secu-

I felt about being a Muslim living

British

London for

the first time, my

response

would be that I have never felt more able to practice my faith without harassment than

anywhere else I have lived in Britain. In a city where a million residents profess the name of Islam, opportunities to attend Islamic events and to meet other Muslims are second to none. Yet what is amazing about London is the fact that every non-Muslim I have met and talked to here

has been fully tolerant and very respectful of my religion. There are no awkward embar-

www.ius,org.uk

Issue

ll t*l

port, no-one bats an eyelid when a bearded guy in traditional Asian dress gets on a

the fact that more

Yet, five months on from the attacks, and having, in the

t'i l!

lar society is defined as one where religion does not interfere with or become integrated into public affairs, then Britain's capital city is the prime example of one. In this fast-paced city with its multiple worldly attractions, visible signs of religion are scarce to say the least. Churches exist, but are used more for public meetings than for services, In the hospital setting, the only sick patient I noticed visibly

turning to spirituality was very elderly nun who had Bible by her bedside.

leagues? My guess is that the is so affected by secularism that they deem it socially unacceptable to show signs of visible curiosity as regards Muslims and Islam. In other words, they may be secretly entertaining questions and ideas which they do not voice to a Muslim

average Londoner

friend because they fear it may appear offensive. The end product is a society

where everyone pretends not

to notice the headscarf or the beard or the Jewish skull cap when in public. In such a re-

served society,

misunder-

standings about other religions are bound to be common, and as a result, mistrust and even hatred are bound to exist,

a a

is ob-

vious that the majority of people in this society do not have much affinity to any re-

ligion and are probably sceptical that faith could do anything for them. Would this not

Volume 10

alienate them further from their visibly religious Muslim neighbours and work col-

In conclusion, how should we as Muslims and followers of Continued on page 27

- : Science

Dfalha!!.

Wnur,

Muslim endeavour in the so many areas of civilization (agriculture, textiles, ceramics, urban systems, science etc) is apparent to many today, there are still huge sections of the population who are ignorant of the Islamic contribution to knowledge and human advancement through historY, though much such Muslim con-

tribution

knowledge

and

civilization is verY much in use across the world todaY. The ignorance of the Public at large ii not aided bY the refusal of many within the scholarlY elite who refuse to accePt anY notable role of Islam in the subject of civilization. Bertrand Russell,

the infamous

and writer

states: capacity no showed 'Mihammadan civilization for independent speculation. The Muhammadans white tacking the intellectual energy

English philosopher

required for intellectual innovationof

l!ussern

thoroughness with which they preserved and systeiized existing knowtedge''2Indeed such uie*s still persist within history and the history of science and medicine departments of universities across the western world to this day' Islam, the religion of submission to Allah (SWT), addresses all subject areas that Muslims and humanity are required to engage in with reference Provided in the Quran and the Sunnah (see below) for instruction and guidance in all such areas that PrePare us for the hereafter. Such instruction, part of the islamic religion and a forms which medicine and pharincludes also life, of system macy and provides people the means to adopt their responsibility in looking after their bodies and heaith. Examples of Quranic verses that address medicine include:

(advancement), preserved the apparatus Livitization -'education and books (Greek)''r Such a view of Islam is also evident in much of the work of historians of medicine and science' Roy Porter, a notable historian of medical history states 'The value of Arab contributions to me:dicine lies not in their novelty but in the

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Issue

Volume 10

-:Scienee:Sayings of the Holy Prophet (SAW) that address medicine include: Narrated by Ibn 'Abbas: "The Holy Prophet (SAW) said, 'Healing is in three things: cupping, a gulp of honey or cauterisation (branding with fire), but I forbid my followers to use cauterisation"'.

Abscesses, aches, amnesia, anger, ants, anxiety, inflation of the belly, bites, bleeding, blindness, blood (continuous flow of and disturbance in), bowels, shortness of breath,

breathing difficulties, cataract, lack of children, childbirth, climate, clothes

(wearing soft), cold, coldness, colic, change in colour, consumption, confusion of the mind, cysts, dampness, deafness, death and dying, decay (tooth), desire, destiny, diarrhoea, dirt, disease, dissoluteness, dripping urine, dry-

ness of the mouth, dumbness, effeminacy, e 9gs, enchantment, â&#x201A;Źyâ&#x201A;Ź (the envious

and evil, inflammation of, wayellowness), falling sickness, fear of the night, fear of a ruler, fever, flatulence, food (and its ganglia), forgetfulness, gall,

tery, whiteness ih,

ganglia, gluttony, grief,

Based upon

the Quran and

the Sunnah (Tibb al-Nabi),

the Imams (AS) of the household of Muhammad (SAW) played a vital role in the es-

of medicine and pharmacy as fully-fledged scientific subjects and areas of endeavour of great use to the Muslim society. Of the division of knowledge, Imam Ali (AS) has stated: "There are four kinds of knowledge: jurisprudence for religions, medicine for bodies, grammar for languages and (the study of) the stars to recognise the seasons". (NahjuI Balagha) tablishing

Imam Muhammad al-Baqir (AS), (678-732 CE) and

Imam Ja'far as-Sadiq (AS) (7O2-765 CE) in particular taught medicine and phar-

gripes, head, headache, heart (fluttering of the, palpitations in the, weakness in the), heat (including heat of the blood, in the blood, in the phlegm), heaviness, haemorrhoids, immorality, incontinence, indigestion, insanity, itching,

jaundice,

jinn, kham, leg-

umes, leprosy, lesions, loneliness/ medications, mental disorder, migraine, milk, moisture, obstructions, odour, oppression, pain (in the belly, of labour, sleeplessness), paleness, panic, paralysis, pestilence, phlegm, physicians (guidance for), pleurisy, poison, psychology (ailments and effects), relapse, rumbling, saliva, sciatica, scorpi-

ons/ shivering, sin,

snake, sores, sorrow/ spirits, steam baths, stones in the

bladder, stubbornness in beasts, swelling, talking (excessive), temptations, tetanus, thinness, thirst,

throbbing (including in the blood vessels, in the ear), ulcers/ urine, vermin, vertigo,

vinegar, vitiligo, vomiting,

walking, warts, weakness (in the abdomen, of the body, in the heart, in religion, of

sight), wild beasts,

Medical instruction from Imam Muhammad al-Baqir

(AS): For the whiteness in the eyes (bayad al-'Ayn) and pain in the teeth: "Take one part each of impure oxide of zinc (tutiya hindi), scoria of gold (iqlimiya al-dhahab), good quality antimony, yellow

myrobalan, and andarani salt (salt of evaporated sea water). Grind each one separately with rainwater. Then grind them together and apply around the eyes. It will put an end to the whiteness, clear the white of the eye, and purify it of every illness, Allah, the Mighty and Sublime, willing".3

References

sleep

macy (as well as other sub-

jects) at Madina to a

large

number of students. Such instruction in medicine included coverage of the following:

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Issue

Bertrand Russell, History of Western Philosophy. First published in 1946 Reprinted London : Routledge, (1991). p.420.

of), sleeplessness fro m pa in, slu gg ish ness, (excess

wind,

worms/ yellowness.

Roy Porter, The Greatest Benefit to Mankind: A Medical History of Humanity from Antiquity to the Present Day. London: Harper Collins (1997). p.102. It ought to be noted too, that Porter has written well of Islamic medical contribution in regard to certain areas and issues too. The Tibb al-A'imma.

@ Farhat A. Hussain 2002

Volume 10

-: Book Review:'

L Br Ali Habash

vuv of 1939, at the age of 37, Imam Ruhollah al-Musavi al-Khomeini completed his widely celebrated book entitled bharh-e Chehel Hadith, or "Forty Hadith: An Exposition of Ethical and Mystical Traditions'" His central aim is to kindle within the heart of his reader a passionate desire to actualize the great potential that is so much a part of their Irimordial nature. Imam Khomeini in this book strikes an excellent balance between practical instruction and theoretical discourse' In other words, this is not a Piece of drY, incessant, intellectual ban- i:::,,i: gJlusJ from benoLl lcl r asides ter. LCI . Rather, ing thought Provoking it is *n. also a guiding light bY which a seeking soul maY understand its own strengths and weaknesses. As the readers progress through the book, they soon feel as though theY are being sPoken to bY an experienced father who is at once benevolent and strict, inspiring and warning, re-

J n

minding and asserting, loving and admonishing, In this waY the reader is drawn to the valuable teachings of this fabulous effort' The human spirit is born

in the lap of the human body, and through this process it gains independence. This is a book about emancipation and how to achieve it'

'Ali (as), within According to Amirul Mo'mineen each of us there are simultaneously diseases and cures. Any given spiritual disease may be viewed as an obstacle to the growth of a person. The removal of these obstacles allows one elaborate and unravel the '' i&togoodness that is so much a Part : X" of their own nature' Imam identifies over ten t Khomeini diseases inspiritual major ! cluding ostentation (riYaa'), self-conceit (' ujb), Pride (kibr), envy ('hasad), love of the world ('hub-bud dunYaa), anger (ghadhab), Prejudice ('asabiyyah), hYPocrisY (nifaaq), backbiting (ghibah)' and others. He also Points out and elaborates on many virtuous traits that one should manifest such as trust in God (tawakkul), contemPlation

(tafakkur), patience (sabr),

repentance

(tawbah), remembrance of God (dhikr), pure

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Issue

Volume 10

-: Book Review:

intention (ikhlaas), thankfulness (shukr), and so on. He also writes an exposition on some general topics such as satanic insinuation, pursuit of knowledge, meeting God, The Prophets (s) counsel to 'Ali (as), the kind of hearts, conviction in faith, wilaayah and works, the station of the faithful before God, the attributes of God, the gnosis of God, the meaning of God's creation of Adam in His image, and an exegesis of Surat Al-Tawhid and some verses of Surat Al-Hadid.

7/7: A Personal Insight Continued from page 17

son should consider

their

souls too dignified to be tainted by repugnant "shaytani" qualities and traits. Since Allah's Glorious Names are inscribed on the tablet of

...Ahlul Bayt (AS) conduct ourselves given the current atmosphere? There is no doubt that through education of what Islam is and what good Muslims are/ many barriers between us and

those around us

our hearts, it would be shameful, arrogant, inconsiderate, and undignified to mask those names with those of His arch-enemy such as

Amidst the

the show-off, etc.

we are the only ones who can convey it to

the prideful, the egoistic, the ungrateful, the lying, the hating, the cheating, the angry, the miserable, the backbiter,

The format of

each

All in all, this book

terpretations, we have the privilege of knowing what true Islam stands for, and it follows that

goes without

soul-stirring, It captures the readers attention and directs their energy to the Sacred Being who is worthy of all Glory. Imam Khomeini speaks in an uncomplicated and practical manner in hopes that his readers may be guided to the fountainhead of love and vir-

tue and may be kept away from the prison of evil and vice.

confusion

and the multitude of in-

others. section is as follows: A hadith from the prophet or one of his progeny members is cited after which a general explanation is given, including the analysis and etymology of some of the key words within the tradition. After this, the author discusses the application of the tradition on many levels, including how it pertains to the private and public life of the faithful, and how it can be eradicated or developed. One will find that a recurring theme is that of death and the afterlife. In order to remove obstacles and manifest beauty, death and the afterlife ought to be remembered frequently. This is true to the extent that one should constantly remember the reality of their own temporal

who

are non-Muslim will dissolve. All we, therefore, need to do is be good ambassadors of Islam.

saying that the way of the Prophet (pbuh) was not to sermonize to dis-

believers

style,

missionarybut to live

amongst them in peace and civility and to show them what Islam meant through the loftiness of his manners and the sweetness of his conduct. Fourteen centuries on, it is painful that the people causing us most trouble themselves pro-

fess to be

Muslims.

However, there is no problem that we face today which cannot be

bodily existence, which in turn will help them realize

remedied without an em u lation of the Prophet's behaviour.

that the struggle against their

lower self is very much worthwhile. Also, Imam

Khomeini suggests that a per-

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Issue

Volume 10

Diary:

Dear diary,

As for those who have it, I hope truly that they'd never lose it, because that truly would

So my answer to my confidence in Islam would be that there is nothing I am more certain of, Islam is the greatest most uplifting force in my life; it encourages me to seek knowledge and to be a person who is easy and that others can find comfort in. Sometimes when my friends say kind things to me, and as a joke ask me 'where did you came from?'I laugh with them as they laugh, and deep inside I answer back, a little more desperate, ah if only this question wasn't rhetorical, if only they knew about Islam, because there really is no secret; I am

back of

mind I began to think what

my response if someone asked me how I know Islam would be

is the true religion. To this I'd have to

when

that

something as spec-

tacular as Islam happens to you, like an audience watching a mind-blowing play any person is transformed, and I find myself feeling like I have so much love and appreciation to show to this religion, that really does make sense, and adds so much quality to my life. Here, there is a great sense of justice, I am reminded and assured every time I read the Qur'an that Allah does not forget the good of a person, he never short changes anyone, and he is so biased towards his creation so that they would enter his heaven. I could talk forever about how fair or greater than fair his laws of reward and punishment are. Then there is the aspect of the joy and satisfaction Islam gives me. I feel so alive physically and psychologically. To be a Muslim, it'so refreshing to hold the Qur'an and read things that fascinate and inspire me, things that talk about nature, of how God created us, of the sun and the moon, of piercing stars or black holes, things that are being discovered around us at this present day and age. Again and again my faith is being renewed. I feel so good, so physically healthy when I pray, when I fast. When I listen to the Qur'an being read, the beauty of the words and the beauty of the meaning gives me hope again and again, and there's so much more to Islam, so much more, I wish so dearly that people would make that leap to discover it, to explore it, to cherish it.

earakat

I was reading the Qur'an (a second ago) at the

Diar-v

t;tixa

be sad.

advantaged,

in many ways.

Comfoft

and

strength are packed into my lungs that it really does become that much easier to endure, to give, to appreciate. Without Islam, I wouldn't reach for things with the passion I reach with, the inspiration from the Qur'an, from the stories and sayings of the Prophet that truly speak to all hearts of all shapes and ages- this inspiration that is so refreshing allows me to be the best person I can be, it allows me to truly fulfil my potential, and most of all, to be a person I can be proud of. It is a sad fact that one can never be completely happy for others if he does not feel a sense of accomplishment within himself, and so I put first this force, this advantage, because at the end of the day nothing in the world can fulfil these two words as well as Allah. Nor can anything comfort you better late at night when you're alone and afraid, reading those two Surahs from the Qur'an works better than magic, because it is real, it is true, and so once again I find my self saying; Islam is indeed the right religion. Just reading the names of Allah and realizing how true they are and how no other being can be compared to this Lord that has so much mercy upon us/ the laws he created as written in the Qur'an are so fair, so unbelievably fair- like shoes that fit ever so comfortably and with such remarkable precision, that they could not have been created by anyone other than the One who created us, the One who knows our every inch of potential, and so, Subhanallah; there really is no other Godl

www.ius.org.uk

Issue

Volume 10

- : Lantern

of the Path : . that is closest in meaning to the italicised word in each of the following phrases: Select the definition

l. An inexorable position: unavoidable, unyielding

strong,

indefensible ineffectual 2. Aesthetic tendencies: artistic, unscrupulous, boorish, literary,

Vocabulary rr:,:llliiii::lillil

Builder

mercenary 3. A dependable fiduciary: truitee, assistant, notary, servant,

attorney 4. A poignant memory: previous, tender, intense, s0rrowful, fleeting 5. A baleful idea: poisonous, confused, evil, studied, benign

l!ia'S asuatur't aalsnJl'[ )rtsrl;p'U

Sutp;ar,{un'l :ilaA\suV

Slrowii':g Sff Do not show off your actions to someone who neither gives life nor causes death, and who cannot take away from you your burdens. Showing off is a tree whose only fruit is hidden association with other than Allah (SWD, and its root is hypocrisy. The vain one will be told on the Day of Judgment, 'Take what you consider to be the re-

when he lied because Iblis had sworn a false oath to him and there was no lying in Adam. Allah (SWT) said: "We did not find him any determination." (20:115) This is because Iblis originated something previously unknown, both oulwardly and inwardly, Iblis will be gathered with his lie, and he will never benefit from the truthfulness of Adam (AS).

ward of your actions from those you took as your partners with Me. Look to those whom you worshipped and called on, from whom you entertained hopes and whom you feared. And know that you cannot conceal anything inside of you from Allah (SWT): you will be deceived by your-

Yet it benefited Adam (AS) that he believed the lie of Iblis, as Allah (SWT) testified for him when He said that he was not constant in what was contrary to his custom, This really means that his being chosen was not at all dimin-

self,'

Allah (SWT) said: "They desire to deceive Allah and those who believe, and they deceive only themselves and they do not perceive." (2:9) Showing off most frequently occurs in the way people glance at others, speak, eat drin( arrive somewhere, sit with others, dress, laugh, and In the way they perform prayers/ pllgrimage, jihad, recitation of the Qur'an, and all outward acts of devotion. However, he who is sincere towards Allah (SWT), who fears Him in his heaft, and who sees himself as lacking even after he has exefted himself with every effort, will find that Allah (SWT) is contented with him as a result, among those whom one expects to be free from showing off and hypocrisy, provided he continues to be in that state.

and he will be

Truthfu!xsss Truthfulness is a light which radiates its reality in its own world: it is like the Sun, from whose reality everything seeks light without any decrease occurring in this reality. A truthful person, in fact, is a man who believes every liar, due to the reality of his own truthfulness. It means that nothing which is opposed to truthfulness, nothing, even, which is not truthfulness, is permitted to coexist with it; just as what happened with Adam (AS), who believed Iblis

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Issue

Volume 10

ished by Satan's lies.

Truthfulness is the attribute of the truthful. The reality of truthfulness demands that Allah (SWT) purifies His bondsman, as He mentioned regarding the truthfulness of Jesus (AS) on the Day of Reckoning. He indicated it by referring

to the guiltlessness of the truthful men of the community of Muhammad (SAWW), saying,

"This is the day when their truth shall benefit the truthful ones." (5:119) The Commander of the Faithful (AS) said, 'Truthfulness is the sword of Allah (SWT) in His heaven and eafth: it cuts everything it touches.' If you want to know whether you

are truthful or lying, then look into the truthfulness of what you mean and the conclusion of your claim. Then gauge them both according to a scale from Allah (SVW), as if you were present on the Day of Resurrection. Allah (SWT) said:

'And measuring out on that day will be just." (7:8) If there is balance and harmony in what you mean, then your claim is successful, and your truthfulness is in the fact that the tongue does not differ from the heaft, nor the heaft from the tongue. The truthful person with this description is like the angel who draws out his soul; if the soul is not drawn out, then what is it to do?