Assalamu alaykum brothers and sisters and welcome to this special themed edition of Voice of Unity. I pray to Allah (SWT) that this issue reaches you all in the best of health and Iman, as well as energy and enthusiasm for those of you preparing for the forthcoming academic year. The turn of the century or the new millennium is a secular excuse for celebration; people will be celebrating their life on this earth. Their festivities will have no religious significance yet alone any remembrance of the Hereafter. Such a materialistically determined lifestyle is nothing but a waste of the gift of life with which we have been blessed. Thus it comes as no surprise that Islam is the fastest growing ideology ever. Day by day more and more individuals are forsaking existing materialistic social values and opening their
hearts and minds in total submission to their Creator and Sustainer Allah (SWT). As Islamic individuals it is our duty to help in carrying forth this eternal message for humanity. Da’wa or the call to Islam is synonymous with living life as a Muslim, for in an age of social depravity the need for divine guidance is ever more. As young Muslims it is our responsibility to positively portray this allencompassing way of life to others within society. Da’wa is not about forcing others to comply with Islam and ostracising those who do not for surely ‘There is no c o m p u l s i o n i n religion’ (Holy Quran 2:256); rather it is about allowing others the opportunity to perceive Islam as the answer for mankind. On a more individual note this has a lot to do with our own personal behaviour as
Muslims. By interacting with society, we are walking examples of all that is supposedly seen as Islam; thus the need for exemplary behaviour goes without saying. For how can other humans be interested in this way of life if we as followers of this Deen do not set a good example in terms of behaviour, knowledge and attitudes? By educating ourselves further about our Deen we are thus equipping ourselves with that which is necessary not only for our own Hereafter, but also with that which is necessary to perform the vital task of Da’wa. Let us continue shining the light of Islam through our conduct, remembering the wise saying of Imam Jafar As-Sadiq (AS) ‘Perform Da’wa with something other than words (i.e. your conduct).’ Duha Al -Wakeel Editor
Contents Youth and Society 2 Imam Mehdi:The Awaited Saviour 3-6 The Light of Ahlul-Bait (AS) 7 Literature and Islamic Identity 8-9 Repentance: Dawn of New Hope
Ahlul -Bait : Forever Role-models 12-13 Islamic Personalities: Imam 14 Khomeini My Beloved 15
10-
Special Edition - Issue 1, Volume 5 Sep/Oct 1999
Gaith Al-Hasani
The subject matter I wish to discuss in this short expression is the role of Muslim youth in society. This subject matter can be perceived from various angles, however, due to limited knowledge, only so much can be done to relay justice to it. In light of this, I have chosen to highlight only a few points of discussion. Unfortunate though it is, the promulgation that the youth of today are faced with are of a complex and sensitive nature. Muslim youth are subjected to an unprecedented, mammoth wave of cultural onslaught, aimed purely at destroying their morale. This effectively causes many cases of identity crises. This generation cannot on the one hand relate to the East, whilst on the other, are faced by the West’s increasing alienating tendencies towards them. It is precisely this sense of alienation that causes an individual to feel unwanted and inferior. Consequently, the Muslim youth of today find themselves trapped in between two conflicting and paradoxical dimensions. In this predicament, a time comes when this metamorphose inevitably reaches its peak: the Islamic youth must submit to one of two conflicting worlds, for “Allah has not made for any man two hearts in his breast”(Holy Quran 33:4). At this moment in history the most efficient global tool used to undermine Islam is most obviously the media and all that is related with it. From the movies to the Press, all that is ever projected of Islam is always of a negative, sardonic, and even mocking nature. The frequency and indeed intensity of such insinuations become all the more alarming when it is no longer the average sociological Anton Schmidt that becomes an advocate of them, but our own youth!
Contamination of our youth by these influences disrupts and hampers the self-discovery process, hence becoming a perfectly designed and engineered product of decadent society. What approaches must one take as a young Muslim in order not to fall victim of the superficiality so prevalent today? Firstly it needs to be recognised that functioning and participating in all worldly activities is crucial, in so far as they by no means contradict Islamic values. However, young Muslims must be prepared to arm themselves both spiritually and intellectually during interaction, so as never to forget their community, and most importantly, their Creator. Therefore, the erfan recital: “We are from this world, but not with this world” comes into effect. We are birds that eat from the ground but must not forget that we also possess wings to sore to the heavens and meet with our Beloved. To gain an academic perspective with regards to our role in society, one needs only to go as far as recalling the sayings of our beloved Prophet Muhammad, may the peace and blessings be upon him and his infallible Ahlul-Bait, “seek knowledge from the cradle to the grave”. Needless to say, these blessed words were not spoken for mere oratory intentions, but as specific guidelines, and indeed implorations, intended to achieve Muslim regalement. On a final note, we, as young Muslims of today, must always remember that we possess the only key that will unlock the door of justice and compassion; and in all respects we are the only ones who are capable of closing this door on the meaningless trials and tribulations of humanity. It is only within ourselves that we can unfold the Truth for whatever that we seek outside of us is foreign to our spirit.
Samples of Islamic Art : Both samples represent Islamic quotations in the shape of birds. They are only a glimpse of the beauty of Islamic Calligraphy
Sayyed Taqi Razavi
“Obey Allah, obey the Apostle and those who are an authority among you.” (Holy Quran 4:59) “If at any time there is only one day left then God will send a man from the Ahlul Bait who will fill the earth with justice in the same manner as it has been filled with oppression.” “This command (i.e. Islam) will never end (i.e. come to an end) until twelve Khalifas from the Quraish pass through the society.” (Hadiths of the Holy Prophet SAW narrated by both Shia and Sunni reporters of Tradition.) From the above mentioned Quranic ayah and Prophetic traditions we can confirm the fact that after the Holy Prophet (SAW) a period will pass in which the direct descendants of the Holy Prophet (SAW) will be the authority over the world. The ayah quite clearly defines the path of authority over mankind. We see that the Almighty is the absolute authority and that He selected an Ameen Prophet, HadhratMohammed (SAW) to carry the message of truth to the people. Upon the demise of the Holy Prophet (SAW), this perfect religion would cease to exist. The Almighty’s laws would have ended up in a cul-de-sac with nobody to carry them forward. The traditions from the Holy Prophet (SAW) rectified that situation by highlighting the fact that the justice of God was not going to stop and that twelve successors to him would uphold that justice and demand its implementation. It is absolutely clear from the tafseer of the above ayah and the mentioned traditions that the twelve Khalifas are the twelve Imams from the Ahlul Bait. There are many traditions, which confirm this point. However a tradition narrated by Allamah Sheikh Ibrahim Hamwini Shaafi (died c.722 Lunar year) from the Holy Prophet (SAW) reported by Abdullah ibne Abbas proves this point and confirms the
fact that the twelve relate to the Imams. He says, “The Holy Prophet (SAW) said; Khalifas and successors to me and those who shall be considered as evidence from Allah (SWT) to the people after me will be twelve in number. The first of them will be my brother and the last will be a son of mine. Then he was asked; O Prophet of God who is your brother? He replied; Ali ibne Abi Talib. It was then said; who is the son? He replied; Mehdi. The one who will fill the world with justice and equity because it will be full of oppression. I swear by God who sent me with good tidings that if there was only one day left in the life of the world, He would make it so long that my son Mehdi could make his appearance. After that Hadhrat Esa son of Mariam will come and stand behind him and recite his Salaat (prayers). The world will then shine with the divine light and absorb all the eastern and western powers.” All the traditions interact with the ayah and thereby prove that the Holy Prophet (SAW) has already established the existence of the twelfth Imam (AS). Together with the ayah we can show that the Almighty has predetermined the role of the Imams. A role that includes protecting the rules and regulations of the Almighty, therefore obedience to the Imams will become synonymous with obedience to the Almighty and the Holy Prophet (SAW). The Ayah quite clearly says; “Ati ‘ullaha wa ati ‘urrasoola wa ‘ou lilamri min kum.” Obey God, and obey the Apostle and those who are an authority among you. An authority without the obedience would be irrelevant. To provide that strength to the Imams and to bring people under their rule, the Almighty has compelled mankind to show their obedience to them. Consequently in proving the existence of the twelve (as based on
the traditions cited above) we have also proven that their existence is also useless without them having a divine responsibility entrusted in them. That divine responsibility is to establish an Islamic environment in which the Almighty’s laws can be implemented, in the same manner as the Holy Prophet (SAW) had done so. If this was not a role for them, then the whole aspect of defining obedience in the same manner as obedience to the Almighty and the Holy Prophet (SAW) would have no meaning. Each and every one of the twelve Khalifas would have to be followed and their instructions implemented to demonstrate the obedience to their authority. The twelfth of these Khalifas is the son of Imam Hassan Al-Askery (AS). The authority of the twelfth Imam is that which will come into existence when he makes his reappearance from his Major Occultation. His authority in absence is already there in the form of the authority of the most competent Faqih occupying the position of the Wilayat-e-faqih (a topic which will be discussed in a future article). However when he makes his reappearance he will rule directly. The proof of the Ghaybat (occultation) of the Twelfth Imam According to reliable sources, historians and scholars from both Shia and Sunni schools of thought we can authenticate the facts that the Imam of our Time was born on the 15th of Shabaan 255AH in Samara. At the time of the death of the eleventh Imam, Imam Hassan AlAskery (AS), Imam Mehdi (ATF) was nearly six years of age. The death of the 11th Imam resulted in the twelfth Imam starting his Ghaybat-e-sughra (Minor Occultation). This started on the 8th Rabil Awwal 260 AH. This Ghaybat lasted for a period of 69 years and during that time our Imam (ATF) had no contact
with the general public e x c e p t through his specially appointed
representatives. The Imam appointed four such personalities during these 68 years and they were known as Nawaab-e-khas. The Minor Occultation finished when the fourth Naib-e-khas (Special Representative) passed away. The second phase of the Imam’s Occultation commenced from the time of the demise of the fourth representative. Ghaybat-e-kubra (Major Occultation) meant that the Momineen no longer had a physical link with the Imam and that he (ATF) will appear when the Almighty instructs him to appear. The Major Occultation took place on the 10th Shawwal 329AH. To understand the signs and reasons for the Awaited Imam’s reappearance one needs to know why the Imam (ATF) needed to disappear and start these two phases of his Occultation. Many reasons have been cited and they can be grouped into certain important categories of discussion: a) Fear of being killed: There was a great possibility that the Abbasi Khilafa would kill him ( because he (ATF) was the rightful heir to lead the Muslim community. b) Lack of supporters: There were too few supporters who could protect the Imam (ATF) from his enemies.
c) An examination for the whole world: The whole world would be put in a state of permanent examination to assess those who are obedient and those who disobey the Almighty’s commands. d) Give the public time: A period of time was given to the general public to realise how this absence effects their lives. e) Similarities with the Prophets: To prove that the Occultation is not something unusual and that the Almighty wanted this to be extended to the Family of the Holy Prophet (SAW). f) To enable all types of authority to take power: The Almighty wanted to prove that there is no man made authority which can rule and the disappearance gave room to all these powers to show their inability to lead. g) People abandoning their oaths and promises: The supporters of the Imam (ATF) were not united and steadfast to their promises. The proof of the reappearance of the Twelfth Imam The occultation of thousands of years is not something that is unfamiliar to the Muslims. We recognise the fact that the Almighty allowed Prophet Esa (AS) to go into Ghaybat (hiding) and has allowed him to remain in that manner until the appearance of the Mehdi. This is an opinion endorsed by all sects of Islam. A Tradition is quoted in the Sahih of Abu Dawood which narrates the statement of the Holy Prophet (SAW) while he (SAW) was presenting a sermon relating to the events make the reappearance of the final leader of the Muslim ummah. He (SAW) says after discussing the issue of the Dajjal, “The Imam of the Muslims at that time will be one who is Salah (righteous). When he (ATF) will be ready to perform the morning Salaat (Fajr Salaat) and stand in the front of the congregation Esa (AS) will appear. The Imam of the Muslims will come back inviting Esa (AS) to lead the Salaat. Prophet Esa (AS) will put his hands on the shoulders of the Imam of the Muslims and say to him that he should lead the prayers as Imam and that the congregation had been established for him. In
this situation the Imam of the Muslims will lead the Salaat.” D i s c u s s i o n concerning the signs of Imam Mehdi ( A T F ) ’ s reappearance. The signs can be divided into three categories. 1) Those which have already occurred: Some of the events relating to the reasons for his Occultation and the Occultation themselves. These have already occurred and they will never occur again. 2) Those which are happening: These are events which have been defined but their frequency and gravity have not been explained. In many traditions we see that near the time of his reappearance, their will be great oppression. Those who went through the Crusades and reported the savage atrocities and cruelty conducted by the Christians in Palestine would have assumed that that was the time when the twelfth Imam would appear. From events of oppression experienced now and in other wars we can deduce that the oppression implied in those traditions related to a gravity of oppression which would over-ride all forms of oppression and atrocity. 3) Those which will happen at the time of the Imam’s appearance: Relates to events which will herald his appearance. These relate to events like the sounds from the skies, the revolt of Dajjal and that of Sufyani, killing of a pure soul in Mecca, etc. Ultimately one has to appreciate that the Major Occultation will finish when the Almighty wills to allow the reappearance of the twelfth Imam. His reappearance will lead to eradication of the unjust leaderships who may have gained power up to that time and to wipe out the injustice. In doing so our Imam will establish an Islamic Government and conduct its affairs purely on the commands of the Almighty.
? Prophet Mohammad Al-Mustafa (SAW): “Accept six things from me and I will except the entrance of heaven for you: 1 When you speak, tell no lies 2 When you make a promise, do not break it. 3 When you are trusted, be honest. 4 Lower your eyes (from committing sin). 5 Guard your modesty 6 Hold your hands and tongues.”
? Imam Ameer ul-Mu’mineen Ali (AS): “Blessed is he who sincerely devotes the entirety of his actions, knowledge, love, hatred, receiving, relinquishing, speech, silence, deeds, and statements absolutely to Allah (SWT).”
? Hadhrat Fatima Zahra (AS): “Take care of your neighbours, then your house.”
? Imam Hasan Al-Mujtaba (AS): “Teach your knowledge to others and try to learn the knowledge of others yourself.”
? Imam Hussain Al-Shaheed (AS): “O people, the Prophet of Islam has said that if a believer sees a tyrannical ruler transgressing against Allah and His Messenger and oppressing people, but does nothing by words or action to change the situation, then it will be just for Allah to place him where he deservingly belongs.”
? Imam Ali Zainul-abideen (As): “The signs of a believer are five: piety in private, donating charity at the time of need, patience when misfortune comes, toleration at times of anger, truthfulness when there is fear.”
? Imam Mohammad Baqir (AS): “He who repents of his sin is as the one who has not any sin.”
?
Imam Jaffar As-Sadiq (AS): “Surely, a little action with piety is better than many deeds with no virtue.”
? Imam Musa Kadhum (AS): “Cursed is the one who backbites against one’s brother (fellow Muslim).”
? Imam Ali Redha (AS): “The excellence of congregational prayer, compared with solitary prayer, is one ra’kat at two thousand rak’ats.”
? Imam Mohammad Jawad (AS): “Whoever solicits you in marriage and you are convinced of his religion and his honesty, then do unite with him in wedlock.”
? Imam Ali Hadi (AS): “Remember when you are on your deathbed and your body is lying before your family members, and there is no physician to prevent you (from death) nor a friend to avail you.”
? Imam Hasan Askari (AS): “There are no qualities above these two: Faith in Allah and being beneficial to Muslims.”
? Imam Mohammad Mahdi (ATF): “For the incidents that happen (to Muslims), refer to the narrators of our tradition (scholars), as they are my witnesses upon you and I am the witness of Allah upon you.”
Shetha Hadi Al-Attar
After three years of hard work and an abundance of reading, I have finally reached the enviable stage of completing what must be the toughest academic drudge of all time: the dissertation for my BA (Hons) degree in Literature. The degree itself covers a diverse variety of topics, including recent feminist studies, poetry, Shakespeare, critical theories, film noir and many other challenging subjects. The skills gained from such a course are numerous, the most obvious perhaps being analytical and critical ones; but along with these we learn how to ‘read between the lines’, as the cliché goes, and also how to think logically and literally, allowing us as a result to develop opinions and ideas in such a way so as to completely overwhelm our recipients and convince them of the accurateness of our arguments. Having said that, however, it must be mentioned that we have only managed to do that after months of practice and hours of research and rational thinking. Practically, the advantage of such a course is that we soon grasp the importance of supportive evidence and rational thought: without them, any shallow person can argue for England about any issue in the world, but with them, the odds of winning over the other party miraculously shoot up. One of the reoccurring ideologies over my three-year course has been the intriguing question of identity, what constitutes it, and how it is affected by society. So I decided to indulge myself and dedicate the whole of my dissertation to the exploration of selfhood in the context of carnival’s influence on the identity of women in three seventeenth century plays. Basically, ‘carnival’, in literary terms, is a time of deliberate chaos and disorder, when the public go through a temporary phase of liberation from socially established beliefs, and mock and ridicule everything that is normally revered and held holy. The underlying argument of my dissertation was to investigate the extent to which women gain a sense of freedom from protocol and social expectations during ‘carnival’. Due to the commonly known fact that out of the two sexes, it is the female who is expected to adhere most to decorum and
convention – even if it is at the expense of her inborn consciousness or self concept. Now that I have completed my analysis, I realise that as Muslims, our main need is not that of festivals such as carnival to express our identities and be true to ourselves, what we need is simply an identity. Unlike the poor lost souls who go on ‘pilgrimages’ to the Himalayan Buddhist temples or live as hermits in some isolated wilderness in China or India, all in their desire to search their inner depths for a meaning to their existence and an understanding of the universe; as Muslims, we have been honoured by Allah (SWT) by automatically being granted a life and an identity the second we are conceived. The identity I am referring to here is, of course, that of Islam. As firm believers and followers of the teachings of Prophet Mohammed (SAW) and the Ahlul Bait (AS), we are spared the agony of in depth spirit rummaging, of not knowing who we are or where we have come from or to what end we are working towards. Along with the blessing of life, an identity, and a set of beliefs, Allah (SWT) has also given us the greatest book of wisdom in humanity, the Holy Quran to solve our problems and act as a timeless and eternal source of advice and guidance. Nevertheless, an ‘ornamental’ identity or a God–given sense of self is not sufficient to become a fully fledged Muslim. In one sense, appreciation may only truly be shown for this essential blessing by continually examining and exploring what it is that actually sets Muslims apart from others. So even though we may bypass an ignorance and uncertainty inspired self searching, positive and constructive probing of our inner characters is equally necessary in order for that inborn light of guidance to be nurtured and nourished. Religion and selfconcept are two sides of the same coin: Islam governing the identity and the identity illustrating Islam. If the characters I discussed in my dissertation were Muslims I would not have had any material to write about. In theory, this unified Muslim identity notion is admirable and idealistic, in practice unfortunately it often remains no more than an archetype, which to many so-called Muslims is no more than a model of an exemplary existence.
What is ironic is that while on the one hand, the heroines in my discussion found carnival the perfect time for them to fight the external world in order to rescue and conserve what little was left of their real personalities and characters; on the other hand many Muslims fight what is on the inside, their God-given identities, in order to comply with the demands of the outside, whether that is peer pressure, school, work or just society as a whole. This is not only in Western society, indeed this phenomena of identity resistance among some Muslims is common even in Islamic states, where they appear oblivious to the true implications of their faith and what its requirements are, and instead drift along in life as basically law abiding people, but not specifically religiously observant Muslims. Unless, of course, it is Ramadhan or Eid, when the doors of piousness are thrown open inside them nothing less than a typical carnivalesque sense. I say carnivalesque because apart from such occasions these usually unheeding ‘Muslims’ are oblivious of the fundamental obligations of Islam, such as daily prayer and fasting, due to their lifelong repression of their identities. Yet during these special times, they suddenly revert to their Islamic origins, and momentarily observe the fast and prayers, until these ‘carnival periods’ come to an end, and their final devotions are given. My dissertation characters looked on carnival as an infrequent source of relief, a rare space of time when they could almost freely go about displaying their inner selves without fear or trepidation. Paradoxically, these ‘Muslims’ also appear to look upon Ramadhan and Eid mis-guidedly as singular occurrences in which they may, strangely enough, reaffirm their identities and at least superficially behave as Muslims; whereas these occasions are in reality two of a long string of private and public celebrations of our gratitude to Allah (SWT) for His Grace and Favour in guiding us. They, unlike the seventeenth century carnivals are not mere
transitory periods for us to remember of what faith we are and to forget the rest of time. It is revealed in Surat Al-An’am, verse 105: “Indeed have come unto you (clear) proofs from your Lord, whosoever therefore sees it, it is for his own self, and whosoever be (wilfully) blind then it is against him: I am not over you a keeper.” This holy ayah indicates that Islam provides human civilisation with the Truth, with evidence of the greatness of Allah (SWT) and His creation, allowing us, the only species on earth with the exclusive capabilities of reasoning and intellect, to accept or reject for ourselves these proofs and truths. I said earlier that a degree in Literature teaches the importance of evidence and rational thought: the Holy Quran is our Prophet’s biggest miracle, its words are the pinnacle of supremacy and inspiration, they are the Words of Allah (SWT), which immediately suggests that they, therefore cannot but offer lucid manifestations to our minds. So it is sad and disheartening when some of those born of Muslim parents reject their identities and feel obliged to adopt mainstream attitudes in order to ‘fit in’, when they deliberately thwart what God has bestowed on them and ignore the wonderful teachings of our faith. By doing so, they are not only insulting Islam by discarding it, they are committing a far greater sin, that of knowingly forsaking an honour and a blessing from Allah (SWT) and choosing a path to self destruction in the Hereafter. May Allah (SWT) protect us all from misconceived judgements and open our hearts and minds to His ways. Wassalamu alaykum.
Images of Islamic Art: The word ‘Allah’ with various ayahs around
Yasser Alaskery
As the end of this century draws to a close, and the dawning of the new millennium fills the world with new hope and optimism, there is a genuine feeling of excitement in what this will enable us to achieve. Billions of cash is being spent around the world to mark this new chapter of history, and to celebrate the promise that this change is set to bring. There is a simple fact that many of us forget, and that some people do not even know of. There is only one purpose to life, and there should be only one reason for doing anything: “And I (Allah) have not created Jinn and Man except that they should serve Me” (Holy Quran 51:56) We are reminded of this fact by Imam Musa ibn Ja'far (AS) who was passing through a market in Baghdad. He heard the sound of music and revelry from a house. As he passed by he saw a female servant coming out with a bucket of rubbish. He asked her whether the owner of the house was a free man or a slave. The girl was surprised at this question and answered that he was naturally a free man and a man of consequence in that town. It took her some time before she returned to the house. The master asked her why she had been away so long. She told him about her talk with the man and gave a description of him. She said that his last remark was that if the master of the house did not consider himself a free man, he would not engage in such revelry and merry-making. The man realised by her description that the man was none but the Imam (AS). He quickly hurried to the door, not even giving himself time to put on his shoes, bare footed to see the Imam (AS). He ran in the direction that he was told the Imam (AS) had taken and on catching up with him, knelt down and said, "You were quite right. I am a slave but I knew it not. I want to be Allah’s slave from this hour and begin again with my repentance." Thus, as Muslims we are all slaves of Allah (SWT), we have only one objective in life from which all other desires and
objectives must stem. The human being, through worship, will become a real servant of Allah (SWT) and a real servant has a true affinity to Him. To be a real servant of Allah (SWT) implies a sacred journey that culminates in affinity to Allah. Every journey must have a starting point, it is of no benefit to discuss the higher stages of this journey if we have not taken any steps on this scared path. We must realise the first step and the first stage and how we should begin our journey if we are to be practical. The question is what is this first step? The first step on the path of affinity to Allah (SWT) is repentance. Before trying to explain what true repentance is, I would like to first point out what it is not. Repentance is not simply to say “I seek forgiveness from Allah, the Most High and I repent to Him.” It is a psychological and spiritual state, a revolution of the mind and the phrase describes that state but it is not the state itself. If we utter this phrase several times a day, it does not mean we are penitent. Repentance is an internal revolution of the human being against the self. The human being is a mixture of animal ferocity and passion on the one hand, and of angelic qualities on the other. True repentance is the uprising of the angelic qualities and the defeat of the evil within. If a ball is thrown against a wall it will bounce back. By how much depends on two things. Firstly the force with which it is thrown, and secondly the resiliency of the ball. This analogy can be applied to the reaction of repentance, for that is what it surely is: a reaction. The depth and change brought about by repentance depends on the intensity of the action, i.e. the sin. Bushr ibn Artas, a cruel general of Muawiyyah, once attacked Yemen, committing many crimes including the capture and beheading of the two small sons of Ubaidullah ibn Abbas, Imam Ali (AS)'s cousin, who was the governor there. Later, his conscience troubled him so much for this ugly
deed that neither in his sleep nor while awake could he forget his bloody actions even for a moment. Finally he went out and rode a wooden horse in the street with a wooden sword in one hand and a whip in the other, followed by groups of children hooting and laughing at him. The second factor that the reaction of repentance depends on is the nature of the persons conscience and the strength of their faith. Chaste and spiritually strong people are constantly in a state of penitence. That is why even small mistakes which may hardly be called sins rouse the conscience of those who are spiritually firm and strong, while most of us may commit hundreds of these mistakes everyday without worrying about them. Not being able to realise the enormity and wrongfulness of a sin leads to lack of a guilty conscience, which therefore does not produce a powerful, overwhelming reaction of repentance. As-Sahifa al-Sajjadiya, written by Imam Ali ibn Hussein (AS), is a treasure we have been blessed with. In the sixteenth dua there is a good lesson which we can learn that will, with Allah (SWT)’s help, aid us in realising the enormity of every single mistake we make and hopefully make us more like those who are in continual repentance: ‘My God, were I to weep to Thee until my eyelids drop off, wail until my voice wears out, stand before Thee until my feet swell up, bow to Thee until my backbone is thrown out of joint, prostrate to Thee until my eyeballs fall out, eat the dirt of the earth for my whole life, drink the water of ashes till the end of my days, mention Thee through all of that until my tongue fails, and not lift my glance to the sky's horizons in shame before Thee, yet would I not merit through all of that the erasing of a single one of my evil
deeds!’ Imam Ali (AS) once said “Be not one of those who feel repentance to be necessary and yet they postpone it.” Today is better for repentance than tomorrow and tonight better than tomorrow night. Worship is no use without repentance. Most of us are still in our youth, and this is the true time for repentance. We must not let this time pass or we will regret it. A young branch can be straightened, but when it grows thicker it does not lend itself to a change of shape. In old age no strength is left to make penitence practicable. By that time, our back is too bent with sin to make repentance effective. The Holy Quran, in speaking of repentance, mentions the following point: “Allah loves those who repent and He loves those who cleanse themselves.” (2:222) Thus we must cleanse ourselves physically and spiritually. Physically, this means fasting, performing ghusl (ceremonial bath), giving alms, etc. Spiritually, it is an internal revolution that redirects the person to the sacred path of affinity to Allah (SWT). This revolution produces such a strong reaction that it reaches the ends of our body and soul, translating into tears, fear, and deep regret for the mistakes we have made, immunising us from ever repeating them again. In conclusion, I would like to draw back on the first point I made. The new millennium is seen by people as a new chapter in time. As Muslims, the new millennium, and the hype that comes along with it, must remind us that everyday must be a new chapter. We must continually cleanse ourselves in repentance, and draw ourselves closer to the right path, and to the ultimate goal of affinity to Allah (SWT).
Samples of Islamic Art: A saying praising hadhrat Imam Ali (AS)
Mahmood Merchant
Introduction We claim that we are the proud followers of Islam which is not only a religion but a complete way of life. The finality of the prophethood of Prophet Muhammad (SAW) implies that the Quran along with the authentic Sunnah will be the guiding beacons till the day of Resurrection, containing the wisdom and the instruction required to cope with all that life can throw at us in every age and at every stage. This is indeed the claim and the belief of all Muslims of all schools of thought. Islam was declared complete by Allah (SWT) on 18th Zulhijjah, the year 10 AH (631-2 AD), with the final Quranic revelation, "Today I have perfected for you your religion…" (Holy Quran 5:3.) We all know the background to this particular verse - it was the designation of Imam Ali (AS) as the Prophet's successor after him.1 In other words Islam achieved its perfection only after the formal announcement of the requirement to follow the Imams of the Ahlul Bait in all matters after the demise of the Prophet (SAW). The legacy of the Quran and the Ahlul Bait (AS) left by the Prophet (SAW) for all later generations is also reflected in the famous 'tradition of the two weighty things' called the 'Hadith al-Thaqalayn' in which we are commanded to adhere to the Book of Allah and the Prophet's Ahlul Bait (AS) in order to avoid going astray after him. Both these facts are so well-attested that only the most bigoted have tried to deny their existence, and have failed in the process.2 So what does that mean to us today and what are its implications going forward into the new Gregorian millennium? Although the connection between following Islam and following the Ahlul Bait (AS) may be obvious to us, I wish to draw attention to the connection between the perfection of Islam and following the Ahlul Bait (AS). In other words, does Islam as taught by the Ahlul Bait (AS) allow us to solve all our problems in this age and the future? This question can be answered by making comparisons between aspects of Islam as taught by the Ahlul Bait (AS) with the corresponding teachings derived from other Muslim scholars. For the purposes of this essay, I shall restrict myself to discussing only two aspects of Islamic teaching: the use of reason and intellect, and the responsibility of Muslims under
oppressive rule. I do believe that these are two major areas where failure to follow the path of the Ahlul Bait (AS) has resulted in a dire situation for the Muslim Ummah. Reason and Intellect We use our powers of reason and intellect all the time, because that is what they are there for. The Quran has stressed, on innumerable occasions, Man's ability to contemplate and has challenged him to think and to ponder. Usul al-Kafi, the well-known collection of Shi'a traditions, opens with the following narration from Imam al-Sadiq (AS): " When Allah created Intelligence He made it speak and then He said to it, ‘Come forward’. It came forward. He then said, "Go back." It went back. Then Allah said, "I swear by My honour and glory that I have not created any creature more beloved to Me than you. I will not perfect you in anyone except those whom I love. I, however, will command only you to do things and prohibit only you from doing certain things. I will grand blessings (rewards) to you only and will subject only you to punishments."3 The followers of the Ahlul Bait (AS) are obliged to imitate a living learned religious authority (mujtahid), where they are themselves not one, and the mujtahidun are obliged to independently ponder the issues and form their independent opinions and not to be content with what has been handed down by the ancestors. Yet when it comes to matters of belief, there can be no taqlid. We have to use these God-given powers of intellect to understand and appreciate our beliefs if we are to maintain them throughout our lives, and if we are to live and die by them. How else can we successfully defend our faith against accusations, both old and new, except through a rational debate, whether it is with non-Muslims or Muslims of a different school of thought? How else can we convince others, and ourselves, that we are in the right on issues of difference? Yet a number of our brothers from the Ahlus Sunnah consider such rational discussions as inadmissible, considering it a taboo and an innovation in the faith (bid'ah). Ahmad ibn Hanbal and Malik b. Anas, two of the imams of jurisprudence of the Ahlus Sunnah, stand foremost among them. Ibn Taymiyyah, who was one of the eminent scholars of the Sunni world, gave a verdict declaring rational discussions
about doctrine and logic as 'unlawful'. Jalaluddin alSuyuti, another famous Sunni scholar, wrote a book against rational discourse and use of logic.4 Oppressive Rulers The Muslims represent over a billion individuals in the world. Rather than having a corresponding amount of clout in the world, they instead represent the most oppressed of all people. It is a common complaint that Muslims, being divided into nation states, are ruled by non-Islamic means by nonIslamic individuals in non-Islamic governments. The lot of the Muslims will never improve, it is said, without getting rid of these powerful, corrupt, selfserving systems and their sponsors. The followers of the Ahlul Bait (AS) have a glowing track record of fighting oppression, never recognising it nor compromising with it. In this we follow the prime example of our Imams (AS), particularly the Leader of Martyrs Imam Hussein (AS) who put down his life fighting against the oppression of Yazid b. Mu'awiyah, the ruling Khalifa of his time. The followers and lovers of the Ahlul Bait (AS) were therefore seen as a threat by the ruling classes and were oppressed by every conceivable means from those times down to our times, either directly or through proxy religious movements pronouncing takfir, sponsored by these same vested interests. In this century, if any nation had the guts to stand up to western oppression, it was Shi'a Iran, and it successfully rid itself of it. It undoubtedly inspires and will inspire future freedom-fighters trying to cast off the shackles of servitude to non-Islamic powers presenting themselves in the garb of Muslims. So what is the position of our brothers from the Ahlus Sunnah? The situation that most of them find themselves in is rather different. Their understanding of Islam teaches them to accept the leadership of even those who are tyrants and sunk in sins (like in the case of Yazid). The majority of the scholars from the Sunni schools of thought discourage people to rise against that Khalifa. According to Ahmad b. Hanbal, one of the foundations of Sunnah is to hear and obey the leaders and the commanders over believers, whether righteous or sinful, and to likewise hear and obey those who fight against the people with the sword until they became the khalifa and were named the commander of believers.5 It is this stark contrast that caused Abdus Sattar Edhi, a very famous Sunni social worker from Pakistan, to admit that:
‘The tragedy of Kerbala was an injustice underplayed by Muslim rulers for nearly seven hundred years. My father said, "The children of the Shia sect are made to pursue knowledge from the early age of six or seven. They are encouraged not to remain silent at the misdeeds of the executive, and fear nothing except God so that they can stand up at all costs against injustice." He also told me, "Although we do not deny the tragedy of Kerbala, some groups avoid reality and do not want to recall it. Much of the present Muslim trends of laziness, passivity against injustice, lack of passion, and honour are due to this escapism." His words became implanted in a fertile mind.6 The March Ahead If the Muslims are to improve their condition in the new millennium then it is imperative that they review their position on these and other issues. They should compare and see for themselves how the Islam taught by the Ahlul Bait (AS) differs in certain areas with what they have been brought up to believe without question, and how that can make all the difference between a life of being oppressed and a life of true freedom in this world and success in the next. We are proud to be the followers of the true custodians of the Prophetic Sunnah and we thank Allah (SWT) for it and pray that he makes us worthy of this blessing. ____________________________ 1 See, for example, letter 54 of al-Muraja'at (The Right Path) http://al-islam.org/murajaat/ 2 See, for instance, Hadith al-Thaqalayn, A Study of its Tawatur .http://al-islam.org/thaqalayn/nontl/index.htm 3 See Usul al-Kafi, ch. 1, pt. 1 http://www.tiac.net/users/islam/literature/kafiusul/ kafi.htm 4 See Ayatullah Murtada Mutahhari's article, An Introduction to 'Ilm al-Kalam, at: http://al-islam.org/al-tawhid/default.asp?url=kalam.htm 5 Ahmad b. Hanbal, The Foundations of the Sunnah (Salafi Publications), p. 35 6 See Maulana Abdus Sattar Edhi's autobiography as narrated to Tehmina Durrani, Edhi: A Mirror to the Blind, pp. 35-36.
Samples of Islamic Art: ‘Bismillah-Ar-Rahman-Ar-Rahim’ in the shape of a pear
Mohammed Al-Hilli
It is without doubt that the 20th century has witnessed the rise of many notable Islamic personalities, many of whom devoted their entire lives to glorifying the religion of Allah (SWT). This is the start of a series of brief reviews, focusing on the lives and achievements of prominent personalities who have graced this century. It is important to point out that these are only reviews, since hundreds of books and articles have been published focusing on their lives and achievements. Imam Ruhullah Musawi Khomeini Date and Place of birth: September 24, 1902, Khomayn, Iran. Major achievements: Imam Khomeini (RA) had countless achievements, but he is best known for rising against the oppressive Shah of Iran and leading the Islamic revolution which brought about the Islamic republic of Iran. He led this revolution from exile after being forced to leave Iran and having to stay in several different countries. His words and actions were true inspiration for the millions of faithful Iranians, who stood against the western-backed Pahlavi Regime to demand freedom and an Islamic Country under the leadership of the Imam. This was finally achieved when Imam Khomeini set foot again in his country in 1st of February, 1979, where he was welcomed by millions who had come to show their faithful alliance to the Imam and the Islamic Revolution. He also led his nation against the invasion of the Iraqi regime during the eight-year Gulf War.
Books and Publications: Imam Khomeini (RA) had apprehended and experienced, while still young, the secrets of philosophy, politics and the blessings of religious jurisprudence and other Islamic principles on highest levels and standards. He has entrusted glimpses of such vision in his invaluable in tens of books such as ‘A Guiding light’, ‘Secrets of prayers’, ‘Exegesis on Forty Traditions’ and many others on religious jurisprudence (e.g. his Resaalat), principles and ethics. Glimpses from his wisdom: “Islam does not belong to a particular nationality, but belongs to all, and things such as race, colour, tribe or language are not rated in this order”. “The school of Islam is the school of purification and refinement” “We must sacrifice ourselves, our hopes and wishes for Islam.” “It is a duty of Muslims to make uprisings for Islam and cut off the hands of the powers that are plotting to destroy Islam.” Sad demise: 28 Shawwal 1409 (AH), June 3 1989
Aspects of his life: Imam Khomeini (RA) was the true example of humbleness and piety. He lived an amazingly simple life, always emphasising that he was only a usual Iranian citizen living in Iran. His house in Qom comprised of a few simple rooms, with a small hall for classes and lectures. The Imam’s house in Jamaran was of a similar nature, and it was here where he received many visiting world leaders. The Imam (RA) had great compassion for the poor and the deprived, and also had relentless hatred of oppression and Imperialism.
Place of burial: Bihesht-e-Zahra (The garden of Zahra). His tomb is visited by hundreds of thousands every year. Final Note: Imam Khomeini (RA) will not only be remembered for establishing an Islamic Country, but also as a hope and light for the millions of oppressed and poor around the world. His speech was simple, popular and full of sincerity and purity. He has left much for people to contemplate, and has showed the world that Muslims are stronger than the oppressors, and that Islam is the light to combat all darkness. May Allah (SWT) bless his soul.
There was a time in my youth, When Islam was only a custom. They said "say La Ilaha Illa Allah, .. And pray, you'll go to Heaven." Ah, how simple, no struggle in this, Just a word, and simple act. Thereafter I'm absolved in this world, With my 'assured' place in Paradise intact. But this was not to be my fate For ALLAH chose to guide my heart. I learnt of a man who struggled so hard When his mission was difficult from the start. The story of someone who had morals, Spoke gently, kindness as he knew. Never fearing to say what is right, His conviction in ISLAM was true. The touch of his hand was as soft as silk To comfort the crying child. To mend his clothes, or do the chores, Never complaining, he always smiled. A living he made with his bare hands, The same that held his mighty sword. Valour shone from the edge of his blade, Every heart and soul he adored. His smell was always of musk, And cleanliness he kept at his best. Stark contrast with the heroes of today, Who stink of beer and sweat. He held the hands of his companions. Unashamed to play with small children. So modest, so humble, a perfect example,
That even a stranger could recognise him. His eyes slept very little, for nights were precious, His prayers he treasured much greater. To wake and pray in the depths of night, Seeking forgiveness, and being nearness his Creator. He broke his tooth for me at Uhud, And bled for me at Ta'if. He cried for me, tears of concern, Just so I could have this belief. His enemies admired his teachings, Uniting every religion, every clan. Till ISLAM came to every corner of the world, Yet, indeed, he was only a man. To own a house, or build his wealth Was not his main priority. To establish ISLAM was more essential, To bring us under a Higher Authority. Don't you want him to plea for your case, When before ALLAH, The Judge, you stand? Don't you wish to be around his fountain, A burning desire to drink from his hand? So love him more than all creation, Our Leader, OUR Humble Prophet. Muhammad (SAWW) was a mercy to all mankind, And to me, he is ........ .
Ius News