Jul - Sep 2009

Voice of Unity www.voiceofunity.com Volume 14 ● Issue 3 Jul - Sep 2009 Editor Ali Joudi Editorial Team Fatima Abbas Hassan Joudi Musa Naqvi Noor Owainati Leila Taheri Zahra Zahidi Cover Design Hajar Soleimanzadeh Contributors Jooman Abass Tahir Adel Dhulfiqar Ali Eisa Ali Mohammed al-Bayati Sevar Ghafoor Maisam Najafizada Kosar Pedram Mohammad Rangiha Maryam al-Saeid Hanieh Toussi Miqdaad Versi Opinions expressed are those of the authors and do not necessarily reflect those of the IUS or the VOU. Voice of Unity is published four times a year by the Islamic Unity Society (IUS) based in the UK.

Editorial This issue corresponds with the holy months of the Islamic Calendar - Rajab, Sha‟ban and Ramadhan. The „spiritual season‟ where it is highly recommended to repent, cleanse ourselves and renew our pledge to totally serve Allah (swt) in all that we do. Part of the well known and recommended supplication to be recited during the month of Rajab is: “O He who gives a lot in exchange of a little; O He who gives to one who asks Him; O He who gives to one who does not ask Him and does not know Him; Out of His affection and mercy.”

We have to recognise how much Allah (swt) has given us and the countless blessings we have. He says in the holy Quran: “If you enumerate Allah‟s blessings, you will not be able to count them.” (14:34 and 16:18) And if we start this spiritual season by really appreciating all these bounties then we will be in a better position to improve ourselves.

Amongst these blessings are the natural beauty and the resources of our planet Earth which makes up our environment.

The Quran makes several references to the sea, nature, animals, trees and fruits.

Established in 1995, the IUS is a national organisation run by volunteers. It aims to promote social and cultural cohesion based on Islamic principles through empowerment of the youth.

Islamic Unity Society Unit 203 6 Wilmslow Road Manchester M14 5TP Web: Email:

www.ius.org.uk info@ius.org.uk

Our feature article (page 6-9) explores how the Islamic concept of balance, of the middle way, must apply to how we interact with our environment as to everything else.

Worship of modern science and technology has left us starved of remembrance and our connection with nature and tradition. We‟re always busy with our iPods, checking our emails or watching TV to take time to reflect and develop our spiritual side. The article argues the case that understanding nature is part of understanding Allah‟s Tawhid (unity of being) and that we need to rethink our lifestyle to be real Muslims.

I would also draw your attention to the student article (page 10) and how it deals with the bounty of time, the science article (page 14) and how it refers to the bounty of health and to the profiles section (page 24) which considers three great role models we have been blessed with.

I hope we all do ourselves justice this spiritual season by truly appreciating the bounties of Allah (swt) and translating this into sincere actions.

Ali Joudi Subscribe Individuals can receive copies of this magazine by subscribing as members of the Islamic Unity Society (IUS) which also offers many other services. Annual rates are: Students (under 18) - £5, Students (over 18) - £10, Professionals - £15. You can subscribe online easily within a few minutes at www.ius.org.uk Institutions and youth groups can make bulk orders at a discounted price. Please contact us on editor@voiceofunity.com or via the IUS postal address on the left.

Registered Charity No. 1066910 Copyright © Voice of Unity 2009

We welcome our readers’ ideas, comments, suggestions and contributions. If you would like to write for the VOU or send a Letter to the Editor, contact us at: editor@voiceofunity.com 2

Contents 40 IUS NEWS & EVENTS The recent activities of the Islamic Unity Society

60 FEATURE: SOCIAL The environmental crisis The plundering of the environment has been one of the disastrous consequences of modern technology. Leila Taheri explores the concept of balance in Islam with regards to the all-important relationships between God, man and nature.

10 STUDENT: Wanting something else 12 CURRENT AFFAIRS: A law for Shi‟i Afghan women

Student

p10

14 SCIENCE: The dangers of Shisha 16 RELIGION: A new Shi‟i jurisprudence 18 CULTURE & HISTORY: Melodies of the Quran 20 LITERARY A selection of short stories and poetry

21 FAITH A detailed exploration of the issue of fasting

22 COMMENTS

Culture & History p18

The standards of our community; Polish immigrants and us; Walk the walk, not just talk the talk

24 PROFILES Anees - the creator of words; From DJ to deen: Sheikh Haneef; Obituary: Ayatullah Bahjat

26 REVIEWS Imam Khomeini Conference; The Crisis of Islamic Civilization; Love in a Headscarf: Muslim woman seeks the One

Reviews

p26 3

IUS News & Events

IUS News & Events The Voice of Unity (VOU) is the magazine of the Islamic Unity Society (IUS). This section reviews the recent events of the IUS. Sisters only horse riding A „sisters only‟ horse riding event was organised on the 28 March in London where 16 sisters attended.

This was organised to give sisters a chance to experience horse riding with female instructors. Sisters were divided into two groups of eight, each having a different task to perform for 45 minutes.

prohibited. The day was a great success and following the enthusiasm of all the sisters, similar events are planned for the future.

Exploring Islam and Christianity together This interfaith event gathered young members of the Islamic and Christian faiths in a semi-formal setting at the Abrar Centre in London on Saturday 13 June.

The day provided participants with a rare and exciting opportunity to meet face-to-face to explore together their thoughts and ideas on different themes.

An informal meet-and-greet inaugurated the event allowing participants to introduce themselves while nibbling on some light refreshments.

Mixed discussion groups were then formed and seated to hear a Quranic recitation-translation of verses from Chapter 19 (Mariam), to the intrigue of

our Christian guests. Our first discussion asked “Who is God to you?” generating an array of expressions formulated and presented by the groups.

This discussion demonstrated the multitude of ways in which the faithful come to know God on the personal, emotional and experiential levels.

Brother Ali kindly followed with a presentation of his pilgrimage to Mecca while explaining to our fascinated guests its significance and symbolism.

Discussions then resumed asking “How do you find being a person of faith in the modern world?” followed by our Christian guest Gihan‟s presentation on his fascinating journey to the Holy Land.

The day‟s final discussion asked “How do the sacrifices of Imam Hussain and Jesus Christ inspire your life?” which was followed by a befitting Christian prayer beseeching God for brotherhood among the faiths as a way to wrap up the day.

Muslim and Christian youth discussing how to be a person of faith in the modern world

One group were involved with grooming the horses and given lessons on different brushes and cleaning methods used. In the mean time, the other group were taught the skills of mounting and walking the horses around the indoor field. Special clothing such as hats and boots were required while jeans, long clothing (max. knee length) and jewellery were 4 ● Voice of Unity ● Jul - Sep 2009

www.voiceofunity.com

IUS News & Events

Launch of the new IUS website :: www.ius.org.uk Friday 5 June 2009 saw the launch of a brand new website for the IUS that has been long in development. It is the third such „rebirth‟ of the website since the first one was launched in the late 90s.

First glance The site boasts a clean, elegant and functional design with a colour scheme of blues, greys and white that is easy on the eyes.

There is a clear banner at the top reminding us that “In unity there is strength”. The circular logo symbolises unity and oneness.

Along the left hand side is a very straightforward „Main Menu‟ providing access to all the different sections of the website. It is presented in subsections, each labelled clearly, so as to be as user friendly as possible.

www.voiceofunity.com

Events info The „Events Calendar‟ shows a monthly layout allowing you to see what‟s coming up. Click on a specific event and you are taken to a page listing all the information you‟d need - including an interactive Google Map.

Multimedia offerings However, the most popular area of the website so far has been the multimedia pages. This subsection includes „Audio Files‟, a „Photo Gallery‟ and a „Video Library‟. You can download or listen to previous audio recordings of recitations and lectures, nostalgically reminisce by looking through old photos or check out the various videos.

Most usefully, the latest multimedia content is listed on the right

hand side of the home page making it only one click away!

Online membership is also a bonus, removing the need for tedious paper forms.

Other content The „Projects‟ & „Society‟ pages also have a lot of useful info about the main activities and services of the IUS such as the Blood Donation campaign and this VOU magazine.

More to come The site is still young and more content is on its way insha‟Allah.

Further „Projects‟ pages will be added about other IUS activities, a Google powered search engine as well as prayer times. Older multimedia material is also being processed and will be uploaded.

Jul - Sep 2009 ● Voice of Unity ●

5

FEATURE :: Social

The environmental crisis The plundering of the environment has been one of the disastrous consequences of modern technology. Leila Taheri explores the concept of balance in Islam with regards to the all-important relationships between God, man and nature.

As religions go, Islam is one where virgin nature is central to the basic message of the faith. The Quran repeatedly swears by the stars and fruits and there are whole chapters dedicated to animals. There is no other revealed text which places such a great emphasis on the natural world. So, if judged by content alone, we could assert the Quran was not only revealed to us, but the whole cosmos. And yet despite this, most of us Muslims are unaware of our relationship between our daily prayers, our interaction with the natural environment and our responsibility towards it.

The human being is considered to be the barzakh (interspace) between the heavens and the earth, as well as being guardian of the natural order. Could the ecological crisis we see today be a reflection of the distortion in human perception and behaviour? It appears that in the appearance of this crisis, the planet has bore witness that we human beings have failed to realise who we are, where we are, where we have come from and how we should behave on this fragile planet.

When the earth is shaken with a (violent) shaking, And the earth reveals what burdens her, And man says: What has befallen her?

On that day she shall tell her story.... {Quran; 99:1-4} The environmental crisis is present and real. In all respects it is the single most dangerous threat we face because our very existence depends on a functioning ecosystem. From global warming to the extinction of animals and large scale deforestation, in the past few centuries corporations, governments and people in power have been hell bent in plundering, pillaging and raping the earth for all that it has, to satisfy the wants of today. While the rest of us look on, trapped in a state of helpless apathy, our world is fast dying.

Maintaining balance

Deforestation is occurring at an alarming rate

6 â—? Voice of Unity â—? Jul - Sep 2009

Islam is characterised by the emphasis it places on equilibrium and harmony. It is known as the middle way, a path revealed to mankind which is in accordance with our www.voiceofunity.com

Social :: FEATURE

The natural world must be protected from destruction if we are to survive

fitra (instinct). This mizan (balance), a word repeatedly used in the opening verses of the beautiful chapter 55 ar-Rahman (the Mercy), can be seen in creation and the Quran urges us to strive to emulate this in our own actions. In our day to day activities, how many of us transgress the balance?

The cause Seyyed Hossein Nasr, Islamic philosopher and leading thinker in the area, explains that the disconnect between man and nature has arisen because of a prevailing view that modern science embraces the whole of reality and that it determines how we understand reality.

“

The Islamic world has substituted its own teachings… for a purely secularist view

Communities As al-Rahman (the merciful) and al-Khaliq (the creator), Allah (swt) has created every creature which has a relationship with Him independent of us. This haq (right) that creatures possess has implications on our behaviour towards them. The Quran speaks of communities other than our own:

”

This „scientism‟ as he calls it, penetrated Islamic lands in the 19th century and was propagated by well intentioned Muslim thinkers who wanted to save the Islamic world from the forces of colonialism by combining western science with Islamic ethics. They equated, Nasr says, modern science to Islamic ilm (knowledge) and understood this to be the only reality, when it is in fact, it is only one aspect of reality.

According to Nasr, this worship of science and modern technology is the one commonality all Muslim countries hold with each other. Modern Mecca is a prime example of this from its high rise buildings to the sounds of mobile ring tones pervading the sacred space of the Ka‟ba - in its metamorphosis to a Manhattan of the Middle East, in its exterior at least, it is now anything but a traditional Islamic city. www.voiceofunity.com

In short, the environmental crisis in the Islamic world is due to a profound blindness to Islamic teachings about nature, the sciences of nature, the goal of knowledge and perhaps most importantly - our personal responsibility towards God, nature and ourselves. The Islamic world has substituted its own teaching on the relationship between God, man and nature for a purely secularist view of the world.

There is not an animal (that lives) on the earth, nor a being that flies on its wings, but (forms part of) communities like you. Nothing have we omitted from the Book, and they (all) shall be gathered to their Lord in the end. {Quran; 6:38} Everything in the cosmos has a face turned towards God independent of us, and each sings its praises in its own unique way. Allah (swt) has charged us with the role of being His khalifa (vicegerent) on earth, and as such we have been charged with a sacred duty to protect and respect. We are guardians - not lords and masters.  Jul - Sep 2009 ● Voice of Unity ●

7

FEATURE :: Social Signs and symbols The Quran reminds us continually to reflect upon Allah‟s (swt) creation and to read the ayat (signs) Allah (swt) has imbedded within it:

{53{ We shall show them Our signs upon the horizon (afaq) and within themselves (anfus), until it becomes clear to them that this is the truth {Quran; 41:53} Nature is a living, breathing entity which reveals itself to us according to who we are. It is not only an objective science as we are taught in school. Modern science dictates that water is H2O and nothing more. And although it is correct that this is the chemical structure of water, it is not its end and all.

The reality of water is not exhausted by chemical analysis.

Similarly, nature is not reducible to its purely quantitative, measurable or dissectible aspect. And to claim so, is to destroy its most precious message. Islamic scholars speak of al-Quran al-tadwini which is the written, composed Quran and al-Quran al-takwini or the cosmic Quran. It is this latter Quran which the written Quran refers to when it implores us to read the gnostic messages written in nature and understand the reality of the cliffs of high mountains, the leaves of the trees or the stars of the sky. Each page of this cosmic Quran - our very environment - reveals a truth about Allah (swt) and about us.

“

makes it difficult to have a careless or indifferent attitude towards them. The parallels are clear for those of us who think and reflect.

Remembrance Modern technology has alienated us by allowing us to build an artificial ambience which allows us to forget God. This is not to say that Islam is opposed to science, or that science is an absolute evil but simply to point out that in the outlook of a Muslim, God is always at the centre. In the 800 years or so when Islamic science was unrivalled, not one of the great scientists became an atheist and never did religion play the role of opposing innovation and progress. The atheism of today has been born in cities devoid of God. Where there is concrete, pollution and consumerism, remembrance seems like an activity for another age. And even where nature is allowed space, it is made to conform to modern man‟s wants and desires.

Islamic tradition It is worth noting that the first revelation to the Prophet (pbuh) came not in a room or in the market place, but in a cave.

Indeed, the Prophet‟s love of nature and the desert is well known and the hadith (sayings) and sunnah (traditions) provide a rich source of examples of how kindly he treated animals.

For those who need laws to convince them of their duty to the earth, the shariah (religious laws) provides much guidance. For example, under Islamic law, it is forbidden to Is it progress to turn Mecca into Manhattan?

The survival of the planet is deeply intertwined with our own survival both physical and spiritual

”

The parallel between the two Qurans can be further extended to our treatment of the written Quran. We carry the word of God with the utmost courtesy, we kiss it, pass under it when we go on a journey, we are silent when it is recited in short, we revere it. This attitude provides the foundation for how we should behave with nature. It too must be respected and revered for it is sacred.

One of the names of God is al-Qudud (the Sacred) and just as it is said the breath of the Merciful gives life to creation, this sacredness can be said to flow and permeate through creation. Once understood in this way nature, animals and man all take on a sacred garb which 8 ● Voice of Unity ● Jul - Sep 2009

www.voiceofunity.com

Social :: FEATURE Even the façade of such homes is one which has low visual impact - homes are made of walls with earth colours and tiles of blue, green and yellow - in complete harmony with the surrounding environment. However, in these very lands we now see modern high rise buildings with air conditioning which guzzle huge amounts of energy to keep the heat out in summer and the cold out in winter.

Revolution

The difficult-to-recycle legacy of 20th century technology

burn trees, destroy orchards or pollute water. It is also forbidden to own a source of water privately. A quick glance to the practices of Muslim countries will show that even these basic laws are not adhered to.

Whose responsibility Most modern Muslims have a trust or hope deep down that the West will take care of this problem. But, judging by the current course set, there is little hope in this crisis being resolved by world powers which only have economic interests in sight. There is some hope as the environmental crisis is gaining an increasingly important profile in the media and as groups work on various initiatives to tackle the issue.

However, we too must accept responsibility for our actions and take on problems caused by others. In the Islamic world and to a lesser extent here in the West, we are under tremendous economic pressure to buy whatever comes on the market. We must change our „must have everything‟ mentality to one where we scrutinize and resist where appropriate. The solution to this problem lies in different way of living - possibly reverting back to a traditional way of living. This does not mean we should all get out the goats and start milking, but rather that we should think about every action we do on every scale and think, what is this doing to the environment around me?

As an example, traditional Islamic architecture successfully harnesses natural energy in creating buildings with minimal environmental impact. Anyone who has been to such homes has experienced the freezing cellars where water in the āb anbār (water reservoirs) was stored at temperatures close to zero in scorching desert heat. The bād-gir (wind catcher) is an example of a traditional Persian architectural device which creates natural ventilation by using thick ceramics and the natural wells which existed under houses to create frigid temperatures inside. It meant people could survive the extreme heats of the Middle East in relative comfort in their homes - all without even plugging into the mains. www.voiceofunity.com

We need a revival both in the Islamic world and in the West.

We need to make use of our own traditions. Reformulations in the very way we live need to be made in order to change the dismal outcome for our children. The survival of the planet is deeply intertwined with our own survival - both physical and spiritual. In order to save it and us, urgent action is needed.

To the question “well what can I practically do?” there are numerous answers. Drive less, walk more. Eat less red meat, eat more vegetables and fruits. Buy locally produced food which has not taken a truck, airplane and ship to get to the supermarket. Recycle and consume less - that means less shopping, but more time to do things that really matter.

Insulate your home and wear a jumper before turning up the heat. Turn your barren lawn into a meadow. Use less water, and turn the lights off when you leave your room.

The list is endless, however, this crisis cannot be solved by the enforcement of environmental legislation or the rehabilitation of degraded ecosystems alone. As commendable as these actions are, we need to move towards understanding and rehabilitating consciousness itself which is in tune with the divine presence. We will not be able to find any solution unless we learn to reconcile our personal, limited nafs (self) with the eternal, unbounded, unconditioned ruh (spirit).

Understanding creation - nature in particular - is key to realising Allah‟s tawhid (unity of being). And it begins by acknowledging that the whole of creation is the work of one Originator. 

{26{ To Him belongs every being that is in the heavens and on earth: all are devoutly obedient to Him. {Quran; 30:26} References: Man and nature: the spiritual crisis of modern man; Seyyed Hossein Nasr Knowledge and the sacred; Seyyed Hossein Nasr I of the heart; http://ioftheheart.wordpress.com/ Jul - Sep 2009 ● Voice of Unity ●

9

Student

Wanting something else Hassan Joudi asks why the human mind is frequently not happy with what it has, and instead occupies itself with wanting something else.

For the male readers, if you were anything like me when you were 14 or 15 years old, you would have spent much time in front of the mirror, eagerly inspecting your chin for some signs of facial hair. Conversely if you‟re anything like me now, aged 19, you‟d be moaning about how fast you‟re beard grows and complaining at how often you have to shave. Instead of envying the other boys in your Year 10 class who already had enough of a beard to groom to a style of their choosing, you envy the guy in your tutorial class at university who doesn‟t seem to need a shave for months while you must tediously whip out the shaver weekly, if not more often.

This aspect of growing up is I believe representative of the overall gulf between our thoughts and aspirations in childhood, and those in adulthood. It is not uncommon for young children or teenagers to adopt the “I can‟t wait to grow up” attitude. Being older is perceived to bring more freedom: more power on how to spend your money or more choice on what to study or work. Conversely it is not uncommon for adults at times to think, “I wish I was still a kid.” Being a child is perceived to bring less responsibility: your parents guarantee you have enough money and the life of simply going to school and playing with friends seems so trouble-free and easy.

This scenario extends further to other fields of life, and this common desire of always wanting something else to fulfil our happiness is characteristic of the human condition. At university students who live at home with their parents may sometimes feel they‟re “missing out” on a lot of fun and wish they‟d chosen to live in halls. The

“

...this common desire of always wanting something else to fulfil our happiness is characteristic of the human condition.

”

Not happy with her Christmas presents yet again

their time watching TV all day. Of course the fact is most unemployed people are desperately looking for a job and dream of getting back into work. In the midst of their boredom some office workers will think about leaving the office and getting back home during the day, but then at home their thoughts are filled with how much work they have to do tomorrow.

truth is many students living in halls will sometimes feel lonely or loathe having to shop, cook and iron for themselves and wish they‟d chosen to live at home. The same can be said for people eagerly looking forward to a holiday abroad, but then feeling homesick while they are there.

As human beings we have a tendency to subconsciously focus on what we don‟t have, be this what we have lost: our childhood, or what we have yet to experience: growing up.

We forget what we already have at the moment, after all the Arabic word for human being, insaan, is derived from the word meaning forget, nasa.

In the workplace people who have a job they aren‟t enjoying sometimes feel they just want to quit so they don‟t have to drag themselves out of bed every morning, and can spend

As a personal example, I was in the midst of my Easter holidays at the time of writing this article, trying to balance my need to revise for upcoming university exams with my

10 ● Voice of Unity ● Jul - Sep 2009

www.voiceofunity.com

Student desire to relax and enjoy the free time. I found that during the day, while the rest of my family were out of the house and I was left alone with my books and lecture notes, I felt bored and thus “couldn‟t wait” for them to return in the evening so I could chat to them and enjoy dinner together.

However once the evening came round, I found myself irritated at their presence because they distracted me from revising and led me to consider studying in the library instead. And all this in the same day!

Apart from causing you to salivate, the point I‟m trying to make is that at every stage of this grandiose iftar, the eater enjoys the new taste in their mouth for a while. But quickly this „newness‟ disappears, less pleasure is derived from eating the stage, and they quickly gobble down the rest of the dish as they look forward to the next stage. Much like the toddler constantly asking the mother for a certain toy, our moment of happiness only lasts for a few seconds before we start the cycle of wanting something else again!

… the Arabic word for human being, insaan, is derived from the word meaning forget, nasa.

That phrase “I can‟t wait…” is ubiquitous in all the scenarios mentioned. “I can‟t wait to go on holiday… I can‟t wait until term ends… I can‟t wait for the baqlawa.” In the countless self-help books out there, you can always be sure that ever-present on the list of “top ten ways to improve your life” will be to “live in the moment.” This philosophy underlies much of today‟s relaxation therapies like meditation, qiqong and yoga as well as major world religions like Hinduism, Buddhism and Islam.

“

”

This mechanism for wanting something else can work in other ways as well. During the month of Ramadhan when family friends and guests are invited for iftar (meal to break the fast), a grandiose series of dishes is usually prepared. Iraqi tradition is usually to first pass round the dates, then bring on the main meal (a rice and stew variant no doubt). Following this the chai (tea) and baqlawa (sweets) will be indulged in, then the fresh fruit will be brought forth from the kitchen, and perhaps some families will even whip out some more savouries and ice cream after this. With their stomachs full and having enjoyed each other‟s company, everyone looks forward to getting back home and falling into a long deep sleep.

While our mind often tells us we will only be content when we have something else, when we are thinking or doing something else, our happiness and comfort is often easily achieved with what we already have or are already doing. Knowing this is one thing, but controlling our thoughts so the words “I can‟t wait…” are not constantly circling our heads is another more difficult task. So I urge you, whether you are travelling abroad, working or staying at home this summer, don‟t wish you were doing something else. Live in the moment. 

After looking forward to their holiday for so long, many holidaymakers will feel homesick while abroad and can‟t wait for their flight back www.voiceofunity.com

Jul - Sep 2009 ● Voice of Unity ●

11

Current Affairs

A law for Shi’i Afghan women

Maisam Najafizada explores the controversy that surrounded the proposed Shi‟i personal status law in Afghanistan - and in particular its implications for Shi‟i Muslim women.

Obama called it 'abhorrent', the UN proclaimed it 'legalised rape within marriage' and western leaders described it as 'outrageous'; the Shi'i Personal Status Law in Afghanistan.

This proposed new law for the minority Shi‟i community drew widespread international criticism with accusations that it legalised marital rape and prohibited women from leaving their home without the husband‟s permission.

On the other hand, Shi'i women in Afghanistan rarely knew about the pending law signed by President Karzai on 29 March 2009 but not printed in the official gazette of the government yet. The few within the Shi‟i minority who knew about some controversial articles of the law were hit with stones and insulted in a public rally by conservative men.

Background The Shi'i community forms around 15-20% of the Afghan population mostly residing in the central highlands and big cities in the west, north and the capital Kabul. The Shi'i 12 ● Voice of Unity ● Jul - Sep 2009

community is considered more open than the strict Sunni majority as they allow women to leave home and sometimes find a job. The level of girls' education in Shi'i areas is more than anywhere in the country. The Shi'i dominant province of Bamyan has the first-ever female provincial governor in Afghanistan.

At the time of the Taleban Shi'is were mostly considered as infidels and condemned to execution on the spot found by any local Taleban commander. They rarely had their mosques and could hardly reveal their identity in public.

After the fall of the Taleban, it was a true liberation for the Shi'i community in Afghanistan. Not only could they publicly state their religious status but also their existence was officially recognized in the constitution of the Islamic Republic of Afghanistan.

The constitution drafted in 2004 proclaimed that personal matters of Shi'i community as well as Sunnis should be resolved according to their own sects. Based on the Constiwww.voiceofunity.com

Current Affairs tution, the parliament started to work on the Shi'i Personal Status Law around two years ago. It was finally approved by parliament on 19 March and signed into law by President Karzai on 29 March 2009.

Western and Afghan perspectives The first sparks of criticism against the law were ignited by an article in the Guardian newspaper on 31 March slamming Karzai for signing such a law for Afghan women.

Article 132 of the Shi'i Personal Status Law says: “The couple should not commit acts that create hatred and bitterness. The wife is bound to preen for her husband, as and when he desires. The husband, except when travelling or ill, is bound to have intercourse with his wife every four nights. The wife is bound to give a positive response.” It is the most controversial article of the law for westerners.

But that has only been a look at the law from outside. The voices they heard from Afghanistan were what they wished to hear rather than the reality on the ground. For an Afghan woman who is liberated from the oppression of the Taleban and given the right to existence, the right to education and the right to work, it is comparably acceptable.

Even an Afghan-Canadian journalist, Nelofar Pazira, writes in her article published in the Washington Post law on 8 April: “My phone has been ringing too many times these past few days - mostly journalists and producers calling to book an interview. I am an Afghan. The topic: 'Sharia law in Afghanistan allows men to rape their wives.' All of a sudden, there is an enormous interest in Afghan law. But all they are interested in is condemnation. My favourite producer says: 'We are looking for local outrage and you are our top choice.' When I try to explain that I'm equally outraged at the way the media is treating this story, there is silence on the line. And when I say, what about context as well as outrage, she says: 'Let me check to see if we have time in the show.' I never hear from her again.”

President of the Islamic Republic of Afghanistan Hamid Karzai

Moreover, an Afghan girl who was given the opportunity to study at a top university in Afghanistan is also not so unhappy with the law. "This is not a good law. Women should be allowed to do what they want," said Hamida Hasani, 18, a Hazara-Shi'i architecture student at Kabul University in an interview with Canadian Canwest News. She said she was familiar with the controversial legislation, which President Hamid Karzai has pledged to urgently review in the face of strong complaints from western governments.

"But we do not want total freedom. We wanted it to be limited and to be within Islam." Karzai pledged on 14 April to review the law if it was unconstitutional.

Accusations of ‘spreading Christianity’ But that is not the whole story. There were a number of intellectual and women‟s rights advocates inside Afghanistan daring to stand against the law and face the traditional and religious society. Almost two weeks after the international media frenzy over the Afghan Shi'i law, on 16 April some dozens of Afghan women critical of the law staged a rally to protest against it and demand a modification for equal rights of women within the law.

At the very same day, the daring women faced a counterprotest in favour of the law by almost a thousand supporters, mostly men. There were also a handful of men, mostly intellectuals and politicians, standing besides the women protestors expressing disapproval of the law.

"Death to you dogs!" and "Death to the slaves of the Christians!" chanted the men who backed the law.

Why Christians? Advocates of women's rights in Afghanistan are easily accused of spreading Christianity. Anyone who opposes traditionally accepted rules and stand against religious clerics seeking political power through religion can quickly become a political and social outcast.

Sherwali Wardak, who runs women's literacy and business training programmes, says that he has received threats.

"They write, 'Close this project because it is working for Christianity,'" he said. It's a common accusation of those who support women's rights in Afghanistan - that the advocates are stooges of the „Christian West‟.

There, somewhere in between, Afghan women are stuck Shi‟i Afghan women in this particular case. They can be isolated as spreading Iranian-style religion or can be accused of spreading Christianity if they stand for equal rights; the right to education, the right to employment, the right to inherit a child and the right to initiate divorce. Therefore, Afghan Shi‟i women need support either for equal rights or an equal opportunity to practise their rights. The law is still pending review. 

www.voiceofunity.com

Jul - Sep 2009 ● Voice of Unity ●

13

Science

The dangers of Shisha Jooman Abass explores the myth that water pipe smoking is a safer alternative to cigarette smoking and what dangers could face those who still insist on doing Shisha.

Shisha, narghile, arghila and hookah are some of the many names used around the globe for water pipes. As well as use in the Middle East, the water pipe has gained a lot of popularity in the Western world, particularly in university environments. In the UK, water pipe cafés can be found in most large cities and the Edgware Road region of London is especially renowned for a large number of Arab-style shops serving water pipes.

Attitudes The popularity of water pipes is rising across the world.

During the last century, its use in the Middle East was mainly limited to elderly men in deprived areas of cities but has since seen a revival amongst individuals of all ages.

Subjective reports have suggested that many smokers of the water pipe believe it to be less harmful than cigarette smoke, and consequently, there is less risk to ones health. This is thought to have helped driven its attractiveness.

A study among school children in Israel found that the main reasons they smoked water pipes was for the enjoyment and familiarity it added to their social events.

90% of the children surveyed believed that water pipe smoking is unhealthy. This mind-set is consistent in neighbouring Syria where university students believe the popularity of water pipe smoking is due to its appeal as a social activity and a positive image is portrayed through the smell and taste. However, almost a third of those interviewed in Syria believed that it was less damaging to one‟s health than cigarettes.

From such studies of the attitude regarding water pipe use, it can be concluded that the smell, taste and social aspect of water pipe tobacco drives people to smoke it despite many users knowing there is a health risk associated with water pipe smoking.

Health risks

A couple of water pipes used for smoking on display at a market

14 ● Voice of Unity ● Jul - Sep 2009

This rise in water pipe smoking is occurring at a time when many individuals are aware of the dangers of smoking cigarettes. Yet, while tobacco research companies focus their investigations on cigarettes, water pipe smoking is often overlooked and individuals are unaware of the dangers posed by this smoking method.

Of the few studies on the hazards of water pipe smoking, the results show that the belief that water pipe smoking is not as harmful is just a misconception. www.voiceofunity.com

Science Nicotine addiction and Carbon dioxide Nicotine is present in water pipes as well as cigarettes and studies have shown that smokers of the water pipe may receive equal or higher doses of nicotine in comparison to cigarette smokers and so are also at risk of nicotine addiction. The effects of nicotine on the body include increasing the workload on the heart, increasing blood pressure, and reducing the motion of the intestines.

One study looked at the amount of carbon dioxide bound to haemoglobin to form a complex called carboxyhaemoglobin (COHb) in the blood of water pipe and cigarette smokers.

The cigarette smokers were found to have an average COHb concentration of 6.47%, whilst water pipe smokers had a higher average COHb concentration of 10.06%, indicating that water pipes deliver more carbon dioxide to the body that cigarettes.

These increased levels of carbon monoxide in the body mean that haemoglobin, which normally carries oxygen around the body, is unable to carry oxygen and so vital organs are deprived of adequate oxygen levels resulting in reduced organ function, or, in high concentrations of COHb, death.

A further investigation evaluated the variation in exhaled carbon monoxide in water pipe smokers in comparison to cigarette smokers and non-smokers. The results showed a 300% increase in carbon monoxide after 60 minutes of smoking in water pipe smokers. Whereas with cigarette smokers, levels increased by 60%.

Cancer and oral diseases As understood by many, tobacco smoking can cause cancers of the lung, mouth, larynx, oesophagus, bladder, stomach and pancreas. However, not only do the addictive properties of nicotine maintain smoking in those who are dependent, nicotine also increases the frequency of mutation in cells.

One study conducted in the Kashmir valley indicated there may be a greater risk of lung cancer in those who smoke water pipes, while studies in Chinese miners, have implicated lung cancers as a possible side effect of water pipe smoking.

Shop front at a café promoting their Hookah

A water pipe smoker exhaling

Other than the obvious cancers, diseases of the mouth can occur as shown by an investigation in Saudi Arabia. The study of 262 citizens of Jeddah established that the incidence of oral disease in water pipe smokers, cigarette smokers and non smokers was 30%, 24% and 8% respectively. Compared to non-smokers, the relative risk of oral disease increases five fold in water pipe smokers and 3.8 fold in cigarette smokers.

Lung function Lung function in male and female smokers of cigarettes and water pipes was also studied in Saudi Arabia. The study concluded that harmful effects on the function of the lung capacity of smokers occurs in water pipe smoking, as well as cigarette smoking, but there is an increased risk of developing obstructive airway disease, with water pipe smokers having the greatest risk. Like other studies, this again shows that water pipe smoking can be more harmful than cigarette smoking.

Summary From the few studies in water pipe usage mentioned, it can be concluded that the image many hold of the water pipe as being a safer and healthier alternative to cigarettes is a complete and utter myth. Individuals need to be aware of the risks associated with water pipe so they can make a fully informed choice about their smoking habits and realise that there are very nasty side effects with water pipe smoking.

With the advances in science, technology and research available today, there is no reason we should not be aware of the full extent of our actions and the dangers they pose to us and make changes to live a healthier lifestyle. 

Reference: Abass J. “Investigating the Hazards of Hookah Pipe Smoking II. How Effective is the Water Bowl?” [dissertation].

Portsmouth: University of Portsmouth; 2009. www.voiceofunity.com

Jul - Sep 2009 ● Voice of Unity ●

15

Religion

A new Shi’i jurisprudence

Miqdaad Versi looks at how some scholars are adopting a more holistic approach in their interpretation of Islamic sources, taking into account context, to arrive at their rulings.

Within the past three decades, there has been a comprehensive re-examination of the fundamental assumptions of Islamic jurisprudence. Whilst mainstream Sunnism is still grappling with the apparent closure of the doors of Ijtihad, thinkers from both ends of the sectarian divide are now standing on the frontiers of liberalism. This movement seemed to begin with Fazlur Rahman‟s Islam and Modernity, and Muhammad Iqbal‟s Reconstruction of Religious Thought1: books which began a critical analysis, identifying the major problems with current scholars‟ restricted thinking.

A new interpretative methodology was formed, where the unified worldview (Weltanschauung) of the Quran (the holistic spirit and intention of the law) provided the basis of formulating new legal opinions. This so-called hermeneutical theory deals with understanding and interpreting the rationale and wisdom („illa) behind the divine injunctions in the Quran, by using the holy book as a complete revelation, taking into account the context of time and space associated with the decrees that were legislated.

Following this revival in Islamic thought, a whole wealth of work has been developed on contemporary topics within this line of thinking: Amina Wadud‟s Quranic tafsir (exegsis) on issues pertaining to women, based on Fazlur Rahman‟s interpretative methodology 2; Abdulkarim Soroush on freedom and democracy3; Abd Allah Ahmad An-Na‟im on human rights 4.

16 ● Voice of Unity ● Jul - Sep 2009

This new thinking is in sharp contrast to most current scholars, for whom the science of jurisprudence has become the most important Islamic science, and issuing legal directives is conditioned on these rules, often in conflict with the Weltanschauung espoused by the Quran. These principles have become sanctified to such an extent that there is little room for creative re-interpretation to resolve modern challenges5.

There are few Shi‟i Ayatullahs6, who have made this paradigm shift and position the Quran as their primary and foundational textual source, taking into account the context of the revelation. Ayatullahs Sadiqi, M. I. Jannati and Fadlallah are three of the most famous scholars, who believe there is “tendency to neglect the ethos of the Quran that is egalitarian, permeated with the ethical attribute of justice and a proponent of bestowal of inherent human dignity by designating the humans as vicegerents of God, each one, each one being infused with divine spirit”7.

In particular, Ayatullah Saanei‟s opinions are explained clearly in an interview with Hamid Mavani, Claremont University, in 2007, who explained three general rules when deducing legal rulings from textual sources (i.e. when performing ijtihad)8: 1. Religion should be easy to follow and not be entangled with excessive precautions (ihtiyat) based on: “God wants ease for you, not hardship…” (2:185) www.voiceofunity.com

Religion 2. Rulings must be in harmony with justice 3. There must be provision for concessions where the implementation would entail hardship, which would be considered excessive by an ordinary person.

Ayatullah Saanei believes that even sahih hadith (authentic narrations) and ijma‟ (consensus) must be dispensed with when not in harmony with the core values articulated in the Quran, and the faculty of reason9. These values include those of justice10 and inherent equality of women. He argues that the Quranic term “ma‟ruf” is an important ethical category, where justice is the overarching attribute. His argument is that the Quran is not a book of prescription, but provides universal principles that must be applied in particular contexts11.

It is perhaps easiest to fully comprehend the true implications of this paradigm shift by looking at the example of blood money (diyah). Ayatullah Saanei believes that the sanctity of human life is clear from the Quran, and the absolute nature (itlaq) of verses such as “if anyone kills a person…it is as if he kills all humankind” (5:32) and “never should a believer kill another believer” (4:92), shows there is no distinction between genders and religion when discussing blood money later in the verse. Thus based on the aforementioned methodology, Ayatullah Saanei puts men, women, whether Muslim or not, on the same level when it comes to blood money, by disregarding all the ahadith that he believes goes against the spirit of the law.

This is in sharp contrast to most Shi‟i scholars, for whom, according to Saanei, consensus of the jurists and hadith literature are “unjustifiably and improperly given greater weight than the Quran, where the inequality of diyah based on gender or faith would contravene its overarching ethos of justice that includes the notion of inherent human dignity endowed to all”12.

Therefore, most contemporary Islamic scholars believe there is a greater amount of blood money required for Muslim men, than Muslim women and non-Muslims.

There are many other examples discussed in great detail in a variety of books by Ayatullahs Saanei, Sadiqi, Jannati and Fadlallah, and in an article by Hamid Mavani, which demonstrates the vibrancy of Shi‟i legal discourse, even if they still are not given the prominence they deserve. In the coming years, we are likely to see many more such scholars, and the application of the theological frameworks set out by previous scholars, is applied in a more consistent and holistic way.  Notes and references: (1) A simplification, and does not look at works by Abduh, Arkoun, Abu Zayd, Shabestari and Taha amongst others.

(2) Qur`an and Women: Rereading the Sacred Text from a Woman‟s perspective.

Others have also discussed this issue in detail such as Leila Ahmed, Kecia Ali, Asma Barlas, Riffat Hassan, Hamid Mavani.

(3) Reason, Freedom, Democracy and Islam: Essential Writings of Abdolkarim Soroush. Others have also discussed these topics including Seyyed Hossein Nasr, Abdulaziz Sachedina.

(4) Toward an Islamic reformation: civil liberties, human rights, and international law.

Others have also discussed these topics including Seyyed Hossein Nasr, Khalid Abo el Fadl, Mohsen Kadivar.

(5) Requires further examples but is unfortunately outside the remit of this article (6) Ayatullah is a Shī‟ī term used for scholars, who: have the capability of arriving at judgements and deducing legal opinions from the sources; have applied this capability on each issue and compiled these views.

(7) Article in “The Muslim World”, Page 335, by Hamid Mavani.

(8) Similar to Soroush in his theory of expansion and contraction of religious knowledge, who argues there is a distinction between religion per se and our understanding of religion (an ever-changing set of personal experiences and ideas that reflect our current knowledge). Please refer to The expansion of Prophetic Experience, Soroush.

(9) In line with the sixth Imam, who said that all opinions should be held up against the Qur`an and sunnah, according to all Shī‟ī scholars.

(10) Qur`ān, 6:57, 115; 41:46; 3:182; 8:51; 22:1…etc.

(11) Simliar to Mu‟tazilī school, which asserts there is inherent value in all of God’s prescriptions, and the human faculty of reason ought to be able to make these judgements without textual proof.

(12) Berāberi-ye diyah, Ayatullah Saanei (from Mavani’s article).

Ayatullahs Fadlallah (left) and Saanei (right) are some of the modern day Shi‟i Muslim Scholars who have tried to take more holistic approaches. www.voiceofunity.com

Jul - Sep 2009 ● Voice of Unity ●

17

Culture & History

Melodies of the Quran

Sevar Ghafoor explores the historical development of tajweed, the powerful role of the reciter and highlights the ultimate beauty of the Quran.

For so many, listening to readings of the Quran can help soothe emotional pains, struggles and hardships faced in life. It acts as the medicine of the soul, easing heavy hearts like a spiritual massage. Few, however, are aware of the many different readings there are of this divine scripture.

The Quran is written in a classical form of the Arabic language, not like the modern version spoken today. It is written in a beautifully articulate form:

Say: „If the whole of mankind and Jinn‟s were to gather together to produce the like of this Quran, they could not produce the like thereof, even if they backed up each other with help and support. {Quran; 17:88} There are seven different ahruf, which in English translates into dialect or mode of expression of reciting the Quran. The seven forms matched the dialects of seven tribes, Quraysh, Hudhayl, Thaqîf, Hawâzin, Kinânah, Tamîm and Yemen, based simply on practicality, as it made Quran recitation and memorization much easier for the various tribes.

18 ● Voice of Unity ● Jul - Sep 2009

The history of tajweed The word tajweed means to do something well and when this is applied to reading the Quran it refers to the art of beautifying your recitation. This means to understand and appreciate the rules that apply to each letter of the Quran The rules of tajweed were revealed with the revelation of the Quran as when the Prophet (pbuh) was instructed by Angel Jibreel (as) to recite the words of Allah (swt) he was also told the ways in which it was acceptable to recite the Quran.

Tajweed is the science of Arabic, qiraa'ah and tafseer.

Qiraa'ah is the science of reciting the Quran in one of the seven modes. In fact, originally tajweed was linked to qiraa'ah but over time it became a science itself. During the time of the Prophet (pbuh) the rules of tajweed were not taught because the Arabic language at this time was spoken in what is now referred to as tajweed.

However, once integration with non-Arabs increased with the spread of Islam fundamental errors were being made in Quran recitation and thus to deal with this problem scholars developed a system of rules to create a standard within which all reciters of the Quran must adhere to. Nowadays because the Arabic language has evolved immensely since the time of the Prophet (pbuh), all Muslims, both Arabs and non-Arabs alike, study the rules of tajweed. www.voiceofunity.com

Culture & History The four methods of tajweed When reciting the Quran, there are four different modes: Tahqeeq, tarteel, tadweer and hadr.  Tahqeeq is the method where the recitation is deliberately slow so that each letter is exactly heard and in the process the listener is also taught at which points one must elongate the words and where to pause.  Tarteel is when the listener is not educated in the manner of the recitation but instead in the stories of the Quran.  Tadweer is when the recitation is melodic but spoken faster, usually when one is reciting for themselves or in the presence of a teacher.  Finally hadr tilawaa is to recite the Quran very fast, which is done at times where one is reviewing the text and not for the purpose of listeners.

The style of the Quran has qualities of both poetry and prose; every verse is more enlightening to hear, more inspiring to recite and more profound to understand than the most articulate and expressive of speeches. When something resonates truth it resonates beauty and by nature human beings seek this truth and thus we seek beauty. This seeking is instinctive, and one can see this in our everyday lives, in the objects we keep and the way we decorate our houses.

“

The style of the Quran has qualities of both poetry and prose;

”

The Quran is both the glow and the source of the light; it illuminates itself and brings us closer to a purer state we yearn for, consciously or subconsciously. Surely for one to see the beauty of the Quran, one needs to experience the divine truth of the Quran. Therefore, one needs to have knowledge of it. These three elements are in union, and one cannot be attained without the other. Once one has seen this truth it would be difficult if not impossible not to love it.

This beauty thus acts as a reminder of a divine truth we all need to attain. This is why dhikr is so important, the constant repetition of the words of the Quran is a reminding process, pushing us to remember where we all came from and where we are all heading:

...Lo! we are Allah's and lo! unto Him we are returning. {Quran; 2:156} The beauty of tajweed is that each Arabic letter can dissolve and merge harmoniously into the letter adjacent to it and rise and bend to create an endless song, a symphony of sounds that can be continued but is only stopped according to the breath limits of the reciter. Genius‟ of Quran recitation such as the late Abdul Basit abdul Samad have trained themselves in the recitation that they can recite Surat Al-Fatiha‟s seven verses with the full rules of tajweed in one breath.

Thus the reciter‟s position is a powerful one, capable of seizing the attention of a detached crowd, directing it and moving it forwards like a wave; the mood is calmed when a line is recited and then emotions rise as he lifts them up with another line. As the recitation goes on, the intensity increases and feelings are stirred.

The Quran invokes intense emotion and consciousness of one‟s inner being, one‟s soul, and it is this heightened consciousness that is so characteristic of Islam's holy book, and so familiar to Muslims across all linguistic boundaries and cultural borders.  The famous Egyptian Quran reciter Abdul Basit abdul Samad

Our often-neglected candles The famous Muslim poet Rumi says “There is a candle in your heart, ready to be kindled. There is a void in your soul, ready to be filled. You feel it, don't you?”

The melodious reading of the Quran reminds us of our oftenneglected candles, our beacons of remembrance and proximity to the Creator. Simply listening to the Quran reminds us of this attainable truth, which is why we see so many fall to tears when listening to its divine sound. Even if one has yet to fully understand the knowledge and truth contained within it in its entirety, its sheer beauty attracts millions. www.voiceofunity.com

Jul - Sep 2009 ● Voice of Unity ●

19

Literary

Literary corner A selection of short stories and poetry. This section is sustained by you, our readers!

To contribute, please send your literary masterpieces to editor@voiceofunity.com.

The beauty of ‘He’

My Iraq

As the heart of my heart opened wide

People running Children screaming Bombs and gunshots Shoot my hearing

I thought of ‘He’ Possessor of endless majesty I pondered At how many superlatives I could ascribe Or how a pen could justly describe His beauteous love That stretched beyond this lifeless paper The ink runs low My eyelids tire How can I describe you Oh sire?

If the beauty of creation Leaves me in wonder Will the beauty of your lordship Destroy me asunder?

In rapture my soul was hushed Yet in his love was grazed and brushed His enthroned loftiness No words could reach It remains beyond boundless sea Of imagination that enthralls You and me Unlike the majestic orb of night

Blood dripping head to toe I wish I couldn't see oh no My eyes are filled with tears Tears that haven't been seen for a thousand years I could hear my mummy shouting for me 'Oh Ali come for your tea' I don't know if i will make it there But I will glide through the street like a little hair On my way I could only see The way my Iraq used to be It used to be wild and so so free Children playing joyfully But now they are crying mournfully What about the children of tomorrow?

Do they have to suffer in sorrow?

Or can there be a resolution Peace; there is no confusion

The glorious fire of day And all life’s beauty on display His beauty is beyond the astonished eye Leaving the chords of soul in sigh The beauty of the ignited candle

Come on people Stop taking time Or something will end Something that is mine

Left me inarticulate So the Sun, could I handle?

For that was the beauty of ‘He’ Possessor of endless majesty

By Tahir Adel

20 ● Voice of Unity ● Jul - Sep 2009

I pray to god things will get better For my family For my people For my Iraq

By Maryam al-Saeid

www.voiceofunity.com

Faith

Faith This section will consider Quranic verses, sayings of the Ahlul Bayt (as), supplications and questions on Islam. In this issue, Mohammad Ehsan Rangiha explores the issue of fasting.

"O you who believe! Fasting is prescribed for you, as it was prescribed for those before you, so that you may guard (against evil)." {Quran; 2:183} Sawm literally means „to abstain‟. It means to abstain from eating, drinking, sexual intercourse and anything, which according to Islamic jurisprudence invalidates it such as travelling, illness etc. There are of course other dimensions to sawm (fasting), such as the spiritual and social aspects, but these are not within the scope of this article.

In the above verse, Allah (swt) has commanded the believers to fast as it had been prescribed to the previous nations. The reference to earlier communities signifies the importance of fasting and also gives encouragement to the Muslims to fast.

Allah (swt) further states that the purpose of this fasting is that you may attain taqwa. The origin of the word taqwa is from the Arabic root letters wa‟ka‟ya, which means shield, and its verb is from ittaki, which means to be conscious of Allah (swt).

This consciousness is a shield for the believer against any evil and wrongdoing. Of course it is a lifetime journey to attain the very many degrees of taqwa and for many of us it is our goal in this world to move towards and ultimately reach the status of a „perfect being‟.

The word taqwa has been mentioned in the holy Quran 151 times and Allah (swt) through different dimensions and dynamics has elaborated on how this God-consciousness can enable Muslims to be an ideal living example as a vicegerent of Allah.

The status of man's journey towards perfection is not measured other than by measuring his closeness to the Absolute Perfect. The higher level of taqwa one has the closer he is to the goal and the more honoured he is by the beloved as He (swt) says: "O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise each other).

Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you (Muttaqi). And Allah has full knowledge and is well acquainted (with all things) 1. www.voiceofunity.com

So how does abstaining from food and drink help increase ones taqwa? Fasting is a two dimensional worship like many other worships. The first dimension is to ensure the jurisprudential criteria of fasting are fulfilled i.e. renunciation of drinking, eating etc.

The second dimension of fasting is the devotion of the servant not only by fulfilling the jurisprudential elements but also by reflection on the spirit of fasting, self- restraint and voluntary relinquishment of material pleasures. In the traditions the scope of self–restraint has not been limited to the ones mentioned in the books of jurisprudence, also simply abandoning eating and drinking is hardly enough to serve the reality of fasting.

The essence of the real fast is the one where the servants‟ limbs, eyes, tongue, and even his thoughts are fasting as Imam al-Sadiq (as) in a beautiful tradition says: "Fasting is not achieved simply by renunciation of eating and drinking. When you observe fast your eyes, ears, tongue, stomach, and sexual parts should also be fasting with you.

While in the state of fasting prevent your hands and sexual parts from sinning, should remain silent continuously except for speaking something good and useful or to the extent it is required to communicate with your house servant" 2.

It can be said that fasting is a blessing from Allah (swt); an opportunity to better oneself, to begin their journey to attain higher level of tranquillity, taqwa, love, certainty, knowledge, and finally to be able to start mounting the degrees of spiritual heights and soul perfection which is our ultimate purpose.

That‟s when “the sleep of a fast observer is regarded as worship; his silence is considered as praise, his deeds are accepted and his supplications are granted" 3 

References: (1) Holy Quran; 49:13 (2) Wasail al-Shi‟a, vol. 7, p.118 (3) Imam Sadiq (as), Wasail al-Shi‟a, vol. 7, p. 294 Jul - Sep 2009 ● Voice of Unity ●

21

Comments

The standards of our community NOOR OWAINATI „Practice your religion without burdening others‟ is the line of action that most of us try to incorporate in our lives as practicing Muslims in the west; a society where materialism is the faith, appearance is the key and where we are most often told that we must do this life alone - God is never in the equation.

At many times we find ourselves shortening our prayers to the necessary so that we don‟t bother our colleagues, avoiding phrases of „mashaAllah‟ and „inshaAllah‟ too often as they may irritate others and even delaying our prayers so that we may pray them at home, hassle free, or as others may say with the deepest khushu‟. (feeling of closeness to Allah (swt) ).

What is most sad is that we practice t h i s e v e n wi t h o u r M u s l i m colleagues, since we do not know how practising they are. And even with the practising we do not want to

practice riya‟ (ostentation in worship) for that would certainly defeat the purpose.

As a result, we often feel we are fighting a losing battle, the gazes of society are not giving us the freedom to be what we may be and we do not want to part with our faith. Yet when we come to question ourselves truthfully, we realise it‟s not society that puts all the burdens but ourselves.

“

...it’s not society that puts all these burdens but ourselves.

”

countries. Britain was the haven where they would be able to practice free from persecution.

Britain is the freest society I have been to - be what you may be. In it you can make the facilities required to fulfil the practice of your religion. Universities, schools, airports and workplaces have prayer rooms and there are parks galore where one may pray. Furthermore, girls may wear the hijab (veil) with no prejudice.

But as individuals, friends and a community have we lowered our standards? Do we still have the friend who will enjoin our good and forbid our evil? When it comes to exams we all rush to help each other and advise one another of the best techniques.

However, in the biggest of exams, life, we shrink away from doing what is essentially right - the good advice and corrections to one another.

Thus the mistake must be in us, where more and more of our morals are being loosened under the fallacy of „I am trying not to burden others‟. Most of our parents came here persecuted as practising Muslims in their home

Ihsan (Goodness) is that you give good, better than the good you receive; let our lives become a journey of good not hindered by self-made barriers but aided by a community which is conscientious. 

Polish immigrants and us HASSAN JOUDI Last summer something strange happened in England. As the Euro 2008 football tournament got under way, red and white coloured flags were proudly displayed in windows, pubs and cars across the country. But it wasn‟t the red on white cross of St. George unfurling in the wind, but the half-white half-red flag of Poland instead. For you see England failed to qualify, but Poland did and even though they didn‟t get past the group stages, the flag phenomenon was noted by many observers.

There have been Poles in Britain for centuries, but the sudden rush of Eastern European immigrants - the 22 ● Voice of Unity ● Jul - Sep 2009

majority of whom were Polish - to the British Isles started in 2004, when the European Union (EU) expanded from 15 to 25 members. They consisted largely of young migrant workers looking for higher wages with the intention of sending money to their families back home. Many settled in existing Polish hubs such as the London suburbs of Hammersmith, Ealing and Haringey, and cities like Leeds, Bristol and Peterborough.

Now in 2009, with an estimated one million Poles currently residing in Britain, the Polish delicatessen store on the high street has almost become as ubiquitous as the Arab grocery shop or the Indian-owned newsagent, at least in London. But as with Muslim immigrants of Middle East or Asian

origin, tension is naturally created between the existing residents in towns and cities across Britain, and the new arrivals.

As with the Middle East or Asian communities, the Polish community has been confronted with the questions of integrating into British society. But in many fields Polish communities have been more successful in this integration process than Middle East or Asian communities, and we must ask ourselves why this is.

They too have gone to great lengths to provide a good support infrastructure for themselves. They too have their community hubs, be they religious like churches, cultural like supplementary Saturday schools or social like pubs.  www.voiceofunity.com

Comments culture as it is in British culture which explains the Polish flags in pubs last summer, Polish women do not look visibly different through the hijab (veil) and many Poles are devout Catholic Christians who have brought a whole new congregation to the Catholic Church in Britain. So despite being “Eastern European”, there is at least a sense of shared European culture.

The red & white of Polish football fans were prominent last summer during Euro 2008

Undoubtedly there are differences between the two sets of migrants which to some extent make life easier for the Poles.

Firstly most Polish immigrants are skilled workers who came to Britain with the intention of working so the media has less to complain about, while a significant proportion of Middle East or Asian migrants came with their families as refugees.

Secondly, and most politically incorrect, Poles are white and not brown. In one performance, Iranian stand-up comedian Omid Djalili pretends to mock a BNP activist by saying “Look, Polish people. They‟re immigrants, and they‟re WHITE! Ha Ha Ha ….”

The fact that the skin colour of Poles is white is not the only similarity they have with majority white Britons.

Alcohol is as big a part of Polish

While these are obviously things Middle East or Asian communities can‟t change about themselves, I believe our communities can learn a great deal by simply comparing ourselves with other ethnic minority communities, something we don‟t do much of at the moment.

It is very easy to take a tunnel-vision approach and think there is little of interest outside our Pakistani, Iraqi or Iranian bubbles, or the local mosque congregation. Many of the social and economic challenges our communities currently face have been successfully tackled in other non-Muslim communities, often years ago. There‟s no harm in picking up a few tips. 

Walk the walk, not just talk the talk KOSAR PEDRAM One Monday morning something unusual caught my attention as I was getting off the train; an “Israeli” map on an advert encouraging tourists to visit Israel. The map also covered the West Bank, Gaza Strip and Golan heights, none of which belong to Israel.

London (TfL) and the Advertising Standard Authority (ASA) protesting and asking them to remove the advert. The received response was truly a triumph: “as the result of an instruction from the client we are in the process of removing the advertisements”.

The West bank and Gaza are what is left of Palestine, following the 1947 occupation of Israel and the Golan Heights belong to Syria, now under illegal occupation by Israel. I felt very frustrated and angry by such a blatant public lie.

I was amazed how a handful of email complaints managed to remove such a misleading advert from British tube stations. How much more could we do if we give up this complacency that we have and become actively involved in global affairs? However, as I made my way towards university I encountered the sad scene of a Muslim women in Starbucks.

Encouraged by an email campaign I sent a complaint to Transport for

Starbucks‟ chairman, Howard Schlutz has been praised by the Israeli govern-

www.voiceofunity.com

“

...I encountered the sad scene of a Muslim women in Starbucks.

”

ment for sponsoring pro-Israeli, antiPalestinian seminars on college campuses and also sponsoring fund raising events for the Israel Emergency Solidarity Fund. He was also given the “50th Anniversary Friend of Zion Tribute Award” for his services to the Zionist state “in playing a key role in promoting close alliance between the United States and Israel".

How many more “Gaza crisis” should the world witness until we realise that power lies in action and not just words?  Jul - Sep 2009 ● Voice of Unity ●

23

Profiles

Anees - the creator of words Dhulfiqar Ali Mir Babr Ali (pen name: Anees), the world renowned Urdu poet was born in 1803 in Faizabad, North India. His ancestors had arrived in India along with the swathes of Turkic and Mughal invaders from Iran and Afghanistan, from as early as the 12th century, as was the case with many Seyyed families of North India.

Following his homeschooling Mir left for Lucknow, the greatest centre of Islamic learning in the Urdu speaking world. As was tradition amongst the bourgeois intellectual circles of Muslim India he received an education in both Arabic and Persian in his formative years. And typical of the military roots of the Muslims of North India, he was an expert horse rider and sol-

ider. Yet, it was in the tender field of poetry that he really found his footing.

day of Ashura only to let [him] shed more of [his] insularity!”

Legend has it Mir Sahib composed his first rubbai (quatrain) at the age of four, describing the death of his goat.

As a fully fledged poet Anees began his career with the Ghazal (a poetic form consisting of rhyming couplets).

One has but to witness the atmosphere of the Urdu Majlis now, where Anees has become an essential, to get a glimpse of what it may have been like in those Moharrum nights in Lucknow. Moreover according to Abe-Hayat (the water of life), the widely quoted Urdu anthology, Anees composed nearly ten thousand elegies alone on this single historical event.

Yet, it was the Marsiya (elegy which describing the tragedy of Karbala) that would be he is crowning glory.

Anees composed powerful flowing historic-narrative, mass converting people and moving to tears the thousands that would regularly attend his recitals in the great Shia cities of Lucknow and Hyderabad. Nehru, the first prime minister of India, a Hindu by birth and an atheist later, described Anees as his “essential reading on the

There are many reasons to argue that Anees was the most sublime poet of all time.. One has to but glance at the sheer volume of his work, his popularity amongst the masses of the subcontinent, the regularity with which he is quoted, and not least the lofty subjects of his poetic masterpieces. 

From DJ to deen: Sheikh Haneef Leila Taheri A familiar name on the Islamic lectures circuit is that of Sheikh Ahmed Haneef. Haneef is one of a growing number of scholars with style - his intimate knowledge of east and west, ineffable energy and sincere love of all things spiritual have placed him as a firm favourite with young Muslims everywhere.

Haneef, an Afro-Caribbean born in Trinidad in the 1950s, was raised a Roman Catholic. Haneef grew up during the 60s and 70s witnessing the political movements surrounding the Vietnam war and black power movement. Thoughts of injustice and disillusionment stayed with Haneef when at 17 he left the warm shores of Trinidad to study in Canada. There, he campaigned for reform to the high school curriculum which at that time selectively streamed black students into inferior programs.

24 ● Voice of Unity ● Jul - Sep 2009

Haneef‟s deep sense of frustration with world politics spurred him to read political science at university. There, he discovered Marxism and music; by day activist, by night DJ. “As one brother put it: combining the struggle with the right to party,” he joked.

However, this fascination was short lived: “I became disenchanted with Marxism because of its lack of a spiritual dimension. I began to research religion to find one that combined

spiritual truth with the pursuit for social justice. In the process I found a Quran in the bookstore of my university which had a profound effect on me. I had found the religion I was looking for.”

Haneef took his shahada (declaration of faith) four months later. “After about one year, when the Islamic Revolution was victorious, I became curious about Shism,” he said. In 1980, Haneef became a Shia and in 1993, moved to Iran with his family to study at the religious seminary in Qom, Iran.

Today, Haneef continues to combine study with action and regularly lectures at masjids around the world, as well as hosting programs on channels such as PressTV. Propagating the spirit of Islam is an issue close to his heart, especially to those deprived of a religious and spiritual upbringing. “It is my hope to help cast the light of faith into the world of others”, he said.  www.voiceofunity.com

Profiles

Obituary: Ayatullah Bahjat Noor Owainati The takbeer is recited and the silence of the congregational prayer is filled with a sole anguished voice heard quivering and beating back tears whilst reciting, holding it‟s breath several times to pass a cry, breathless, as the lover faces his Beloved in prayer. A small man so great in capacity - a beacon of irfan (gnosis), purity, taqwa (God consciousness), humility and sincerity - Grand Arif Ayatullah Muhammad Taqi Bahjat leads this congregation.

A man attached to his God in an uncommon way from childhood so that, by his own will to obey his Lord‟s demands and to abstain from forbidden experiences in this world, he began to have experiences from beyond this world in prayer and in daily life. The man for whom the earth wept on 17 May 2009 (21 Jamadi Al-Ula 1430) as he left this world and returned to his Beloved.

Ayatullah Bahjat‟s greatness was prophesised before he was born, before his father was even married.

When his father as a youth fell seriously ill and family members gathered around him, one member heard a voice saying „Do not worry, he will be fine, because he is going to be the father of Muhammad Taqi‟. In 1915, Ayatullah Muhammad Taqi was born into a religious and pious family in the city of Fuman, north of Iran. His mother died before he had even reached the age of two. His father who was a reciter of eulogies on the Ahlul Bayt (as) helped ingrain in him his love for the Ahlul Bayt (as).

Becoming a student of theology on the completion of his primary education, Ayatullah Bahjat moved to Karbala at the young age of 14, moving to the seminary in Najaf four years later. It was there that he studied under some of the greatest Shia Muslim ulama (scholars) and under the teacher whom he stayed with the most and learnt the www.voiceofunity.com

secrets of mannerism and mysticism from, the giant amongst spiritual masters, Ayatullah Seyyed Ali Qadhi Tabatabai. After 15 years he returned to the city of Qum, Iran, and continued his studies under Grand Ayatullah Burujerdi.

When teaching Ayatullah Bahjat‟s worried deeply about the damaging effects of knowledge, such as pride and becoming close-minded. He always urged his students to put their knowledge into practice, that they practise selfpurification. He was known to never waste a moment of time, spending his free time, or in fact making time, for meditation and contemplation. He never missed his late-night prayers and spent a long time weeping in the night.

His humility was evident in the simple lifestyle he adopted and the secrecy by which he treated his special favours.

When he was due to lecture somewhere he requested his name not to be given, and only after a lot of pressure from others did he give permission for his works to be published. A piece of advice which was the answer to many questions

asked of him, which he once gave to visitors, shows the essence of his faith and the strength of the minor sins we commit: “Do not commit sin. Do not commit sin. Because when you do it knocks you back one thousand steps”.

These steps are the steps one takes on their journey of ascension to Allah (swt); to reach the level such a great „arif reached means refraining from all that Allah (swt) has forbidden so that one can taste the divine favours that Ayatullah Bahjat tasted. It was refraining from sin and his advice to pray on time that Ayatullah Bahjat felt so passionately about.

Ayatullah Bahjat‟s soul, having refrained from sin, had passed so many stations of mystical wayfaring that he had knowledge of what is concealed to common folk. The words of remembrance constantly on his lips were Al-Sattar (The Concealer), for he wanted Allah (swt) to conceal from him the defects of those sitting around him so that as the sacred promise is: “Allah will change their evil deeds into good deeds” (25:70).  Jul - Sep 2009 ● Voice of Unity ●

25

Reviews EVENT

Imam Khomeini Conference Eisa Ali VENUE: ISLAMIC CENTRE OF ENGLAND (LONDON) 06-JUN-2009; 1-7PM

Two decades after the death of one of the greatest figures in Islamic, and indeed world, history Imam Ruhollah Musawi Khomeini, the passion he engendered in the believers has stayed alive. On Saturday 6 June 2009 the AhlulBayt Islamic Mission (AIM) and the Sun Cultural Foundation organized a conference at the Islamic Centre of England in London to commemorate the 20th anniversary of his passing.

One of the most poignant talks of the day was that of Iqbal Siddiqui. He focused on the topic of modernity and Islam. The west has consistently tried to tell Muslims that modernity and religion are mutually exclusive and that in order for Muslims to progress they must adopt western ways, and yet Imam Khomeini proved that this was not the case. Siddiqui noted that the Imam never said that he was against progress but that he was against western immorality being adopted.

The most electrifying speech of the day, was by Rebecca Masterton who focused on the spiritual side of Imam

Khomeini, which is perhaps the side of his character we know the least about. She spoke of how the Imam paid attention to the purification of his own soul and how he taught us to conquer our own nafs (self) to be successful in both this life and the hereafter. Many other attendees concurred that her speech moved them more than any other on the day.

Iskander Khaleel started his speech with a quote from John Esposito that “studying Islam in the 1970‟s was niche but after the Revolution that all changed.” He humorously challenged the political apathy of the Muslims living in the west. In a society which celebrates mediocrity, it is up to the Muslims to offer up positive role models in society and offer solutions to the problems faced by society. He focused on the fact that Shia Islam, more than all the other sects, focuses on aql (intellect) or common sense and that the solutions to our communities should be based on this.

Other speeches during the day were by Iran‟s Ambassador to the UK, Rasoul Movahedian, the leader of the three million Nigerian Shia Muslims, Sheikh Zakzaki and Imam of the Islamic Centre, Hojjatel Islam Moezzi.

They touched on issues such as the impact of the Imam outside Iran, in places such as Nigeria and Lebanon.

The final speech was by Sayed al Musawi of the World Ahlul Bayt Islamic League (WABIL) and ended the conference on an excellent note, with a direct message to President Obama. In the wake of Obama‟s message to the Muslim world in Cairo, he told him that the believers would not be easily fooled and would continue on the path of Imam Khomeini.

BOOK

Love in a Headscarf: Muslim woman seeks the One

Ali Joudi

BY SHELINA JANMOHAMED (2009) AURUM PRESS LTD.; 267 PAGES; £10.99 ISBN: 978-1-84513-428-0

This delightfully written account of a young British Muslim woman‟s search for „the One‟ is fresh, hilarious and inspiring. Janmohamed charts her journey of self-discovery and shares her roller-coaster of emotions. She explores the dilemma that is the intersection of being Asian, Muslim and British all at once and how this uniquely shapes her arranged marriage experience.

Sheikh Zakzaki from Nigeria addressing the audience at Islamic Centre England, London

The awkward and formal suitor introductions started at the age of 19 and over the years she and her family worked their way methodically through a series of „potential princes‟. These encounters developed over time in more relaxed environments and often utilising the latest technology.

There was Samir who hated books, Ahmed and his lack of social grace and we can‟t forget Khalil who couldn‟t swallow the idea of a short wife. A combination of traditional Asian family support, a British stiff upper lip and patience inspired by her Muslim faith kept her going.

26 ● Voice of Unity ● Jul - Sep 2009

www.voiceofunity.com

Reviews There was the time she sat on her prayer mat after Fajr prayer reflecting on the role of marriage in her overall life. It seemed that the different perspectives, romantic, cultural and religious, contradicted each other. However, through her experiences and social interactions we learn how she matured and reconciled these aspects over time. When she gave a talk at a wedding party and overcame the stereotypes of the elders, how she found her always calm and contented grandmother a source of support and how she journeyed through Jordan and Egypt with her friends.

Although she was born a Muslim, we understand how and why she chose Islam while being brought up in the suburbia that is North London. Janmohammed talks passionately about why hijab (veil) is important to her and how she finds wearing it in modern British society. She also shares her experience of the workplace and how it was to be a Muslim woman in the UK after 9/11.

Through confiding in her close friends, Sara and Noreen, as well as her experiences with potential husbands she develops character, confidence and a deeper understanding of Islam.

In fact, what is most touching is how her search for love would help her to find her faith and divine love along the way. She is blown away when someone refers to God as „the Beloved‟. It was enthralling to read how she comes to the realisation that Islam is more than a rigid set of rules but rather an approach to take throughout life in searching for perfection and seeking „the One‟.

Janmohammed sets out in her introduction that she hopes this book will provide an alternative to the stereotype of Muslim women being either oppressed or having rejected their religion, it clearly has. This is an enjoyable pageturner that you will find difficult to put down once you‟ve started - whether you are a Muslim or not, male or female. It is refreshing, informative and entertaining whilst taking you through a journey of seeking companionship, marriage and ultimately divine love. www.voiceofunity.com

BOOK

The Crisis of Islamic Civilization

Fatima Abbas

BY ALI ALLAWI (2009) YALE UNIVERSITY PRESS; 320 PAGES; £18.99 ISBN: 978-0300139310

the political motivations and thinking often held and practiced in the West impossible to negotiate with an Islamic background.

There is no place for democracy when there is no such thing as an individual. The increasingly political environment in the Islamic world today is what Allawi highlights as a growing problem, with Muslims neglecting their spirituality to entertain western pursuits of democracy and political activism, and hence neglecting the key factors that lead to such a worthy history.

At the height of its reign the Islamic Civilization stretched from the Far East to the Mediterranean, a heaving body of scientific endeavour, manufacturing and trade. The demise and disbanding of this civilization is a perplexing and upsetting part of our history. Understanding this is vital to rebuilding the Muslim ummah's (nation) confidence and allowing Muslims across the world to integrate their beliefs with modern lifestyles.

Allawi efficiently dissects the past of the Muslim world to identify the events that significantly changed the social and religious outlooks of many. While doing so he points to several flaws and clashes that occur between the now dominating western civilization and the so-called outdated Islamic belief system. In a world where the individual is viewed so much more strongly than the collective, it's no wonder that there is such a huge divide between Muslims who try to adapt and those that choose to resist via extremism.

Key to this argument Allawi makes the point that Muslims in politics necessarily cannot practice western politics.

Islam requires us to see that an individual is not an individual in the western sense; his desires and needs are not held above that of the whole. It is only possible to give Allah (swt) such a property as individuality; he is Al-Ahad (the One). Islam sees humans as one of a collection of creations, thus making

Ex-Iraqi minister Ali A. Allawi

Allawi makes the valid point that the origins of Islamic Civilization are within the self, and not the state. He makes a convincing and well worded argument that to properly revive the old great Islamic Civilization, Sharia must be re-asserted not as a group of laws governing a state, but as a spiritual system that centers around the individual and his (or her) connection to the sacred and divine.

With the return of the spirituality and connection of the individual to Islam will come the return of the embracing of the good of the collective and hence the civilization that was once so great.

It is only through this that greatness will be revived and the growing Muslim population will be at peace within themselves.

Jul - Sep 2009 ● Voice of Unity ●

27