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The Statesman

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The great personality

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[And united their hearts; had you spent all that is in the earth, you could not have united their hearts, but Allah united them, surely He is Mighty, Wise] (8:63)

Volume 4, Issue 6 Rabi -ul-Awwal - Rabi-ul -Thani 1420 July-August 1999

“And hold fast, all together, by the rope of Allah, and be not divided among yourselves; and remember with gratitude Allah’s favour on you, for you were enemies and He united your hearts, so that by His grace you became brothers…” (3:103) When the Muslim Ummah discusses the issue of Islamic unity, it is discussing one of the important objectives in establishing and spreading the Deen of Allah (SWT). It is without doubt that an Islamic Ummah cannot live in peace and harmony without a state of unity, in addition to this there exist obstacles and many hurdles facing a disunited

society in calling non-Muslims to Islam. In order to justify unity, we do not need to look any further than the realm of Islam, through the holy Quran and hadith. It is clear from the above ayeh that Allah (SWT) has made unity an obligation for all Muslims, irrespective of their opinions. This therefore leads to the understanding that those who call for disunity or who do not recognise the need for unity amongst Muslims are disobeying the clear orders of the Almighty (SWT) and His m e s s e n g e r ( S A W ) . Furthermore, in other

verses Allah (SWT) clearly indicates He will

Exploring this phenomena

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harmony by submitting to Allah (SWT). Islam has since spread to become the fastest growing religion world wide for many reasons, one of which is the fact that under Islam there are no isms. Such superficial divisions only serve to disunite communities and as such racism, nationalism, sexism and others all have no bearing in Islam. Instead the focus in Islam is that of piety and devotion to our Creator (SWT). All of us are united together by our common belief in the everlasting message of Islam, and by our striving for the akhira (hereafter). Unity therefore is of paramount importance and is a characteristic which is vital for the further success of the Muslim world today. It is with regret that we notice that unity and equality are lacking amongst Muslims in this

modern day and age. We have become far too divided, preferring to focus on the negative rather than the positive. A way of life as opposed to a mere religion m e a n s t h a t e q u a l i t y , brotherhood and as a direct consequence unity should become significant features of our lives. Unfortunately this is not always the case, there do occur times when some of us forget the equal and united message of Islam and prefer to focus instead on culture, sectarianism and even racism. By doing so are we not providing many people out there (in particular the W e s t e r n m e d i a ) t h e opportunity to view and attack Islam as outdated and oppressive? More importantly we are straying from the message of Islam and thus moving from light into darkness.

Editorial

Glimpses from Prophet Mohammad’s (SAW) Wisdom

“All Mankind belong to Allah, therefore the most favoured by Allah is the one who is good to his or her own family.” “Whoever guides towards good is like the one who does it.” “Do not do anything good so as to be seen by people, nor give it up because of shyness.” “To smile in the face of your brother; to encourage others to do good and forbid them from doing evil; to guide a man who has gone astray; to remove a stone, a thorn or bone from the road; to pour water from your bucket into your friends bucket, all these acts are considered

to be deeds of charity.” “If a man dies, his deeds will vanish except for three: Continuos alms-giving, or a righteous son who prays for him after his death or knowledge from which people can benefit.” “Seize the opportunity of five before five: Your youth before your old age; your health before your illness; your leisure before your occupation; your life before your death and your riches before your poverty.” “Allah the exalted the Mighty, dislikes an idle-man who loves sleeping. Too much sleep does away with both religion and the world.”

Assalamu alaykum brothers and sisters, I pray to Allah (SWT) that this issue of Voice of Unity reaches you in the best of health and Iman. On behalf of the IUS I would like to take this opportunity to congratulate you all on the auspicious occasion of the anniversary of the birth of k h a t u m a l a n b i y a a Mohammed Al-Mustafa (SAW), as well as that of Imam Jaffar As-Sadiq (AS). Looking back a t Rassullallah (SAW), we notice that he achieved the impossible at a time of great ignorance in Arabia. Through spreading the words of the A l m i g h t y ( S W T ) , h e succeeded in uniting everyone under the banner of Islam. An Arabia previously fragmented and divided by many boundaries such as those of tribe, wealth, colour and gender became one of

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Sr Duha Al-Wakeel In one of my very first tutorials at university I remember the tutor saying to us all ‘You are not going to have time to go out anywhere this weekend – you have a date with your textbook.’ I remember thinking that he was perhaps over exaggerating. Now, two years down the line I wish I had been right. Law in a nutshell is a very demanding course, that being said it is not as dry and boring as is sometimes made out. A love for learning, a desire to keep on top of the workload and a confident mastery of the English language are absolute essentials without which one would be lost in the midst of legal jargon. Anyone considering the future study of law must appreciate from the outset the depth of commitment required. Why would anyone choose to embrace such intellectual rigours? I hear you ask. Well apart from career aspirations, the study of law itself helps one to develop a logical and rational means of thought, as well as analytical and critical skills which become very beneficial in everyday life. The ability to sift through wedges of paper and distinguish the relevant from the irrelevant becomes a well earned and even enviable skill. So what does a law degree actually entail? In essence, as with many other disciplines, there are both foundation and option subjects. The foundation subjects in this case being crucial in order for the qualification of the LLB as well as exemption from further legal professional examinations. These include topics such as contract law, land law, constitutional law, criminal law, trusts law, European Union law, administrative law, tort and jurisprudence. Some of those mentioned above are known as ‘black letter law’ where the emphasis is on highly technical, rigid rules as opposed to other more

public natured legal subjects which are based on the philosophically reasoned concept of public administration having legal duties. Option subjects are not compulsory and as such one is in a position to choose those areas of the law where one has an interest. My option subject last year was international human rights law which -unlike most other subjects that are examined by a three and a half hour examination at the end of the year- included a 5,000 word dissertation worth 25% of the subject mark. This provided me with the opportunity to concentrate my efforts in researching and writing about torture in

Iraq. One question that I am constantly asked about my chosen career path is that of reconciling it with my Islamic identity. I personally feel that there are areas of English law that are at definite odds with the Islamic Sharia and as such despite having to study such subjects I have no intention to take them further. Nevertheless I also feel that there are subjects of law which do not directly

conflict with Islamic law and as such are worth considering seriously. Whether one realises or not: life in this country is strictly limited by legality, hence I see no reason why we should not try to attempt to understand this legality - for we cannot forever remain on the outside. Law can be used in this way so as to help Muslims as well as the rest of the human community and protect their social rights; thus areas of law including human rights, administrative, immigration, housing, welfare and employment law become tools by which one may help others without upsetting the Islamic balance and if anything furthering it. If law is nothing else it is a respected forum through which one is able to air one’s views with the aim of furthering justice and integrity.

Academic

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Sr Oola Ajina

I was once told that if I wanted to experience all four seasons in one day, all I had to do was come to Britain. Although quite comical, during the past couple of months this statement could not have been more true. Late May marked the advent of some extreme stormy weather, with the UK not being the only place where the weather seems to be making the headlines. The floods in Bangladesh and the earthquakes in Afghanistan have left thousands dead and even more homeless. As for the United States, the numerous hurricanes have been ripping through the country so thick and fast that the Americans have barely kept up with naming them. With such extreme meteorological changes, the question which begs to be asked is what on earth is going on? The answer lies not necessarily on earth but with the Creator Allah (SWT). Allah (SWT) has the knowledge of the unseen and when He, in his wisdom, chooses to manifest His power in the form of climatic changes, then it occurs for a reason ultimately in the interest of mankind.

Perhaps the most striking thing about natural disasters is how little control we have over them, not even the “super power” countries are immune. We have reached an age where humankind seem s to have come so far in terms of scientific and technological advancements that experts will have us believe that with regards to their power and potential, nothing is impossible. It is in such an age that the phenomena of natural “disasters” should put into perspective the supreme control that lies with Allah, and our vulnerability as humans.

The fact remains that the described environmental activity seems to be on the increase. One popular and now widely accepted theory thought to be contributing to such changes is the Greenhouse Effect. Briefly, the

Greenhouse Effect describes the build up of greenhouse gases forming an insulating blanket which reflects the suns radiation towards the earth thus warming its atmosphere. This global warming is what is thought to be influencing the spontaneous bush-fires in scrub land across the world, as well as the melting of polar icecaps resulting in increased water levels and thus flooding, the higher temperatures also known to trigger stormy weather precipitating lightening and thunder. However this explanation is a theory and there is a possibility that the recorded increase in the earth’s temperature could simply be due to natural fluctuations. Nevertheless, assuming that the theory is correct and the current changes are in fact due to human interference, then what part do Muslims play in all of this?

The laws of Islam have been laid out for us to implement in all aspects of our lives, including our responsibility towards our environment. Allah (SWT) says in the holy Quran ‘It is He (Allah) who made the earth manageable for you, so traverse ye through its tracts and enjoy the sustenance which He

Life

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furnishes’ (67:15). It is clear from this ayeh that Allah has allowed mankind to benefit and make use of the earth, however it is important that we differentiate between utilisation and squandering of Allah's blessings. Currently it is estimated that nearly fifty acres of tropical forest are destroyed every minute, and in some areas of the world food is being stockpiled to control market prices while in others people are allowed to die of starvation. Clearly there is no balance here, and this is where the teachings of Islam should be used to implement moderation and prevent wastage. Indeed Allah (SWT) says ‘Those who squander and waste are the brothers of Satan’ (17:27). The earth has been entrusted to us by Allah (SWT) and so it remains our responsibility to show some awareness in order to avoid upsetting its natural balance.

The tornadoes, monsoons and quakes are all signs of Allah’s greatness as are the solar or lunar eclipse. They serve as a reminder of Allah’s phenomenal power, especially since we can get so caught up in the routine of our day to day lives, likewise occurrences such as earthquakes and thunder should always keep us mindful of the last hour and its associated signs. Allah (SWT) describes these in the holy Quran: ‘At length when there comes the deafening noise’ (80:33), ‘When the earth is shaken to its (utmost) convulsion.’(99:1), during such times it becomes necessary to perform a special prayer called Salatul Ayat.

Life

Salatul -Ayat Salatul-Ayat consists of 2 units; each unit comprising 5 rukoos and 2 sajdahs (prostrations). Salatul Ayat becomes obligatory on each Muslim in the event of any of the following: *partial or complete solar eclipse *partial or complete lunar eclipse. *an earthquake *or any extraordinary activity in the skies such as heavy lightening or unusual darkness. Methodology 1) Niyyah – it is necessary to have

the intention of performing salatul-ayat for the sake of Allah (SWT).

2) After the takbeer, suratul, fateha should be read along with another surah of the Quran.

3) Bow down in Rukoo’ and then rise to read suratul fateha and another surah as before.

4) After completing 5 Rukoo’s, go down in prostration carrying out 2 sajdah’s.

5) This completes the first unit of Salah, the second unit should be performed in the same way as outlined above.

Remember!!!!! August 11 in Britain is a day when a full

solar eclipse occurs. Salatul-Ayat is WAJIB to perform on that time. Please refer to Fiqh books for further details.

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Br Yasir Al-Wakeel Prophet Mohammad (SAW)’s role as the final messenger of Allah (SWT) is undeniable and is a source of unity amongst all Muslims. Yet many of us forget that the Prophet too was a leader and a great one at that. This fact is attested to by a book written by the American astronomer and mathematician Michael H. Hart. In his book ‘The One Hundred: a ranking of the most influential persons in history’ he goes out of his way to search for the one hundred most influential people from Adam to date. What is so surprising about this book, targeted at the 200 million nominal Christians of America is that Jesus Christ whom he considers as his Lord and Saviour is not even second, a place that he leaves for the self appointed apostle, Paul. Prophet Mohammad (SAW) is ranked first, confirming what Allah (SWT) has already said in the Quran: ‘Most certainly (thou Mohammed) stands on the highest pinnacle of behaviour’(68:4) Mohammad (SAW) is often described as the prophet of Mecca and the legislator of Medina. The above description, whilst highlighting the two distinct phases of Rasullallah's prophethood, is perhaps based on the traditionally envisaged prophet as a quasi-philosophical figure whose spirituality negates the possibility of his being leader. This view point, perhaps being derived from mans tendency to ignore and rebel against prophets of God, is one that is strongly rebuked by the example of Prophet Mohammad (SAW) whose role as statesman accompanied side by side his prophetic mission, thus integrating the two qualities. From this, we see that the early part of Rasullallah’s prophethood, the birth of Islam, is more concerned with the ‘traditional’ side of prophethood. Yet whether this is an ideological stance or one of circumstance is a question to be addressed. The second part, that commences with the Hijra, sees Prophet Mohammad’s role as prophet widening to incorporate legislator and spiritual mentor under the expanded banner

of prophet. However, is Mohammad (SAW), in the context of Islamic beliefs, more an adjudicator than a legislator? Mohammad (SAW) declared his prophethood as the messenger of God’s revelation to mankind at the age of forty in his native town of Mecca. As Islam was to be a universal, all-encompassing religion, the prophet was hence sent for the benefit of the whole of mankind rather than purely for Meccans or Arabs alone. Prior to this Mohammad (SAW) was known for his piety and truth within the confounds of his society. Although he was to the Arabs untaught he often spent time pondering the existence of a divine force, particularly in the time of Ramadan when he used to spend much of his time in the cave of Hira, and he as such rejected the pagan traditions of those around him. His piety and honesty were well known among his immediate surroundings and this shepherd was known by the title al-Sadiq al-Amin (the honest and trustworthy). These virtues, together with his simple way of life and the sharp contrast with much of the people around him in this jahiliya period made him an ideal candidate for prophethood. The first thirteen years of Islam, spent in Mecca were, in terms of professed ideology, a transition between the beliefs of the jahiliya and those of Islam. Islam was to come slowly and gradually, by first professing its beliefs and hence creating a firm basis, and to later expand on the practical sides such as the Islamic shari’ah as occurred in Medina. This ideology, in basic terms, of walking before you can run, was both chosen as a logical way of spreading Islam and a product of the oppression that surrounded the prophet (SAW). Hence Rasullallah’s methodology even at this time, reflects his qualities as a statesman and a practical spiritual leader.

The verses that were revealed to Mohammad (SAW) in Medina, as opposed to those revealed in Mecca, were the basis for Prophet Mohammad’s early methodology. At

Prophet

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decision was taken to keep Islam alive and also, to fulfil his role as the Muslims leader, to end their persecution. Even the Hijra, can be seen to reflect Mohammad (SAW)’s qualities as a leader; he was among the very last to leave Mecca and took a separate route from others in order to wrong foot those who were plotting his murder.

In Medina, the prophet’s role as leader was, in a sense, made more official. In the next ten years, Mohammad (SAW) had founded the first successful Muslim state. This was a state

were there was to be no secularism. Thus, the prophet’s mosque was the focal point of society. This was the beginning of the new-era of Islam. Despite opposition and even military c o n f r o n t a t i o n f r o m opponents including Quraish, the Jews, Christians as well as the hypocrites, Islam succeeded in subduing the whole of Arabia after a hard struggle of ten years and was hence in a position to extend its universal message to the outer world.

Whilst in Medina, as well as being spiritual mentor, Mohammad adjudicated many rules as is reflected in the Quranic teachings and hadith of this time. In the 114 chapters of the Quran can be found a vast number of verses with legal injunctions (Ahkam) in them. These Ahkam are directly important to the life of a Muslim, for they are the basis of the Shari’ah. There are supposedly 500 verses containing legal connotations in the Quran, a large majority of these were revealed in the Medinan chapters Hence in Medina, the Shari’ah, or code of conduct which contains the Islamic religious,

(continued on page 10) social, civil, commercial, military, and

this time, the Quran imparted the basic knowledge of Allah (SWT) and gave answers to many common misconceptions of that time. It also invited people to the basic principles of morality and highlighted the error of the jahiliya period. With regard to syntax, the early verses consisted of short and concise sentences and were couched in very fluent and effective language to suit the taste of the people to whom they were first addressed. Even the early ahadith, or prophetic traditions, were those regarding the simpler more basic fundamentals of Islamic belief.

After four years of preaching in secret, the result of which being that a few good people accepted the message forming the nucleus of the future Muslim community, the Islamic movement in Mecca then entered its second stage. This continued for nine years and a fierce struggle began with the old order. Again, the prophet is spreading the fundamentals of Islamic belief -as is the traditional role of the prophet- whilst also assuming the role of politician in many instances. One of which being the use of his uncle Abu Talib and the wealth of his wife Khadija to provide a batten against the disapproving prominent figures of Quraish. Prophet Mohammad, again under the new umbrella term of prophet advised his people to leave and escape the persecutions of the Meccans. Eventually, having made a binding agreement with the people of Medina, he decided to leave for Medina. From a logistical view-point the wisdom of this move is clear, although Mecca being the focal point of Arabia and hence best place to spread Islam, Medina was a safe-haven for Muslims and would allow them the time to develop and expand until they were powerful and strong enough to return to Mecca. This

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severely punish the instigators of disunity: (continued on page 8)

“Be not like those who are divided amongst themselves and fall into disputations after receiving clear signs: for them is a dreadful penalty..” (3:105) The Prophet (SAW) also says in a hadith “Unity is mercy, while disunity is punishment.”

Another reason for immediate Islamic unity is the present situation of the Ummah. Islam has and continues to be a target of attack for the enemy in raising up old disputes and creating new ones amongst Muslims. It is evident that many catastrophes, crises, turmoil and disturbances are occurring in the Muslim world. From the massacres in Kosovo to the genocide in Iraq, the Ummah seems to be in a complete state of uncertainty and grief. Most Islamic intellectuals agree that all this is a direct consequence of disunity amongst Muslims, and a punishment from Allah (SWT): “And those who disbelieve are allies of one another, (and) if you (Muslims in the world) do not do so (become united) there will be fitnah (wars, battles) and oppression on earth, and a great mischief and corruption”. (8: 73)

In addition, a consequence of disunity is that the Ummah becomes weak, suffers from low morale and wastes energy addressing minor problems. This of course leads to personality conflicts and hatred or tension, and whilst all this is happening the enemies of Islam rejoice and continue to implement their ‘wicked’ plans against the Ummah.

Having established the importance of Islamic unity, one might ask why is it not being achieved or is slow in progression? The answer to this question is very deep and complex, diverging into many different roots but which all meet somewhere on the same line. This line is that of ignorance. One of the causes of disunity is that many Muslims are ignorant about their obligation to strive for unity and to maintain it. This, of course, stems back to education and learning the important Islamic principles and

(continued from page 1) ideology. Others cause disputes and distension, practice hypocrisy or show greed and selfishness. The love of this life, the tendency to dominate over each other and propagation of racism and nationalism are other causes of disunity.

It is important to understand that disagreements between Muslims are unavoidable. We must be able to clearly distinguish between expressing differences of opinion and creating hatred and distension in the community. This is evident in the holy Quran, where we understand that a beautiful sign of the Almighty’s infinite creativity is the variation and diversity that we find everywhere in the universe. As people differ in intelligence levels, aptitudes and levels of understanding, we can expect differences of opinion. From this we can safely say that regarding understanding the deep and rich meanings of the holy Quran and the Sunnah, Muslim scholars will inevitably differ with each other. However this process must not lead to disregard and rivalry, rather only be a point of minor judicial and theological disagreements or understanding of a particular verse or hadith.

This brings us to the point of the practical approaches to Islamic unity. In establishment of unity between Muslims, we cannot have the objective of eliminating the diversity of various Islamic sects, rather we consider the convergence of Muslim thoughts and discuss topics of interest in which there is common agreement. “Say, O, people of the book! Come to a word common between us and you.” (3:64) Thus irrespective of the divergent view and practices of the Muslims, as long as all sects agree to worship the Almighty Allah (SWT) and obey Prophet Mohammad (SAW) we will all remain inside the extensive circle of the Muslim Ummah. We can all agree that unity can be achieved if we build it on the original sources of guidance, the holy Quran and the Sunnah of the Prophet (SAW). This is the basic requirement. As Muslims we need to start our arguments and

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dialogues from the point of harmony. Many agree that all Muslims have several things in common which consequently can lead to strong alliance. Apart from the fact that we all worship Allah (SWT) and believe in the Prophet (SAW), as well as perform many other obligations such as fasting and Hajj in the same manner, we all have a common world view and are part of the great Islamic culture and civilisation. These common features are a great source of power for the struggle against the enemy. In addition to this, we all must have a strong sense of brotherhood, whereby we as Muslims love and understand one another better, thus l e a v i n g a n y hostility behind and respecting each other. However, religious prejudice can result from the long history of differences as well as psychological, s o c i a l a n d h i s t o r i c a l pressures, and this must be kept in mind.

Hence it is important to familiarise and educate Muslims about holding refined dialogues, based on the glorious Quran, in order to move forward and build a strong and cohesive Islamic society.

“Call them to your Lord with wisdom and kind advice and debate with them in the most appropriate way” (16:125) One major obstacle in achieving Islamic unity is the existence of those so-called ‘Muslims’ who use every possible means of attacking other Muslim sects publicly either verbally or by means of force. This is manifested either by speeches or writings in books and journals, or through instigating series of killings and violence. These

people are not only severely damaging the slow process of unity, but are greatly aiding the enemies of Islam in achieving their vicious goals of total Islamic destruction.

Our pure objective in achieving unity in this life is the establishment of the Deen of Allah (SWT), rather than the domination of one sect by another. Unless this present dominant mood is removed, and until total adherence to pure Islam through appropriate methods of Islamic debate is achieved, it will be difficult to

envisage a united a n d c o h e s i v e Ummah. We should not lose faith or hope if unity is not established today, but must work and be determined towards the future. Moreover, we must not be drawn into the trap of the o p p o n e n t s o f Islamic unity, who constantly hide the true nature of Islamic alliance and falsely claim that a

unified Islamic Ummah is impractical and is bound to fail.

We cannot over-emphasise the importance of achieving a complete state of cohesion and unity in the Muslim Ummah. We must bear this in mind in every dialogue or argument that we enter, and in every action we perform. It is only by achieving this united Islamic Ummah that we can stop the oppression and the domination by the enemies of Islam. At that time justice, security and peace will not be a mere aim but a true reality. “O Allah, we earnestly desire from You, an honoured state, through which You strengthen Islam and its people, and degrade hypocrisy and its followers. And make us in it, amongst the

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legal codes, together with many other codes was defined. The number of prayers was set following the night journey, fasting was imposed as was the paying of Zakat, or alms. Conditions for the hadd punishment were also laid down. Thus Medina was a state that was bound by many rules.

Yet, was Mohammad a legislator? The modern use of the term legislator is derived from the doctrine of separation of powers. This theory originated from Aristotle and was formulated by English writers and controversialists of the seventeenth century and later developed by John Locke and Montesquieu. According to this, power is composed of three: executive, legislative and judiciary. According to Munro legislative activity is the enactment of general rules for the individuals of groups in a society. The executive’s function includes actions for the maintenance of order, in the implementation of the state for the defence of the state in the conduct of external affairs and in the administration of internal policies. However, both these suggest law making powers, and

yet, to a Muslim, Mohammad was but a prophet-the rules and laws were from Allah. Yet the judicial power’s function is the determination of issues of fact and interpretation and dealing with crimes or civil cases. Mohammad, the judiciary, was the applicator and not the maker of law. He applied and interpreted the law of A l l a h- the Is lamic Shari’ah.

Hence, in the twenty three years of his message, Mohammad (SAW) had in fact changed the traditional view of a prophet that was perhaps apparent to some extent in Mecca, to a new more dynamic umbrella term for the leader, statesman, judge and arbitrator of Medina and the whole of the Islamic world. In short, it was his initial successful methodology, that has allowed Islam, with its many

contemporary enemies, to survive to this day.

Time To realize the value of ONE YEAR, ask a student who failed a grade.

To realize the value of ONE MONTH, ask a mother who gave birth prematurely.

To realize the value of ONE WEEK, ask the editor of a weekly newspaper.

To realize the value of ONE HOUR, ask the friends who are waiting to meet.

To realize the value of ONE MINUTE, ask a person who missed the train.

To realize the value of ONE SECOND, ask a person who just avoided an accident.

To realize the value of ONE MILLISECOND, ask the person who won a silver medal in the Olympics.

Yesterday is History

Tomorrow is mystery

11 Voice Of Unity Imams

direct way to power for himself he attempted to kill him, but by the will of Allah (SWT) Imam Jaffar As-Sadiq survived Al-Saffah’s rule. However, the next Abbassid khalifa was doubly vigilant of the holy Imam. He subjected him to many pains and adversities, and went on doing so until he killed him with poison. Imam Jaffar As-Sadiq forbore all the adversities he was subjected to, because ‘adversities a person is subjected to, are according to his position and his ambition for a high rank with Allah’. Imam Jaffar As-Sadiq (AS) lived through a very turbulent transition period. However, the power struggle between the Umayyids and the Abbassids meant that

b o t h p a r t i e s w h e r e concentrating their resources on destroying one another and less on persecuting the Ahlul-Bait (AS). This gave Imam J a f f a r A s - Sadiq the opportunity to propagate the true religion of Islam and make Muslims aware of their duties towards Allah (SWT). This resulted in him becoming a well-known Islamic figure not just for Shia Muslims but amongst all Islamic schools of thought.

For example Abu Hanifah the leader of the Sunni Hanafi school of thought, said: ‘I did not find anybody more knowledgeable in jurisprudence than Jafar-ibn-Muhammad.’ (Tasherat al Hifaz Vol.1 p.1 57), and Malik ibn-Ans, the leader of the Maliki school of thought said: ‘Several times I had the opportunity to meet Jafar ibn Muhammad. Whenever I saw him, he was either praying or reciting the Holy Qur’an or fasting. He was among the pious scholars who feared God.’ (The Book of Malik, written by Abu Zohreh P.28). The life of the sixth Imam can not be described as other than extraordinary. Under the difficult circumstances he endured, he still managed to spread the word to true Islam effectively. Thousands of Muslim scholars were tutored by him and graduated from the schools that he set up. He founded the subjects of Fiqh, theology, ethics and many more. He also categorised subjects and organised them in a way that can be studied, discussed and debated. All modern day Islamic research stems from the roots he laid for the study

Sr. May Al-Timimi Imam Jaffar Al-Sadiq (AS), the sixth Imam from the line of Ahlul-Bait was the developer of the Shia school of law. He was born on the 17th of Rabi- ul-Awwal 83 After Hijjra in Medina. Jaffar Al-Sadiq (AS) was the one of the few Imams to have the opportunity to openly spread the true message of Islam that was preserved by Ahlul-Bait (AS). He lived in a period of transition between the downfall of the Umayyids and the coming to power of the Abbassids. Since the tragedy of Karbala the Umayyids had persecuted Ahlul-Bait and subjected them to adversities, so the holy Imams (AS) were unable to openly spread the word of Islam. However, the power of the Umayyid khilafa weakened as they started to struggle for power amongst themselves. Meanwhile a group was forming known as Banu Abbass, they were the cousins of Ahlul-Bait, they fought the Umayyids in the name of Ahlul-Bait and claimed to support the holy prophets descendants. However, when finally the Umayyids were defeated it became apparent that the Abbassids had no intention of letting the rightful leaders of Islam rule. The first Abbassid khalifa was Al-Saffah. He had the task of building a strong powerful nation under the new rule of the Abbassids. His task was great, but it did not divert him from Imam As-Sadiq (AS). Just before he received the khilafa he sent for Imam Jaffar As-Sadiq (AS) to kill him, his attempt was unsuccessful, but he did not end it at that. Imam Jaffar As-Sadiq (AS) was the embodiment of piety, he was known as As-Sadiq because his speech was truthful, he possessed vast knowledge and wisdom. People were naturally attracted to him because of his humble nature and good manners. He did not wage war with the sword against the Abbassids but was busy worshipping, teaching and guiding people to the true and righteous path. So why was Imam As-Sadiq (AS) amongst the cares of Al-Saffah? The reason was simple. Al-Saffah knew that Imam Jaffar As-Sadiq’s position, character and religiousness would lead people to look to him as their next khalifa. So in order to pave a

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Sr Oola Ajina Look at the glass opposite. What do you see? Is it half full or half empty? A simple question, but this may be an insight into your perception on life. Think about it.

From the cradle to the grave, a person’s lifetime is a muddled concoction of earthly sorrows and joys. Although little can be done to change that which has been ordained by Allah (SWT), a lot can be done to change our outlook on life. It is our spiritual self and faith which shapes the way we view events in our life, and it is this which determines whether some misfortune is regarded as a calamity or as a test by Allah (SWT). Therefore a Muslim who has complete submission and reliance in Allah (SWT) is simply an optimistic believer but by another name. Verily Allah (SWT) says in the Holy Quran, ‘Allah, there is no god but He, and in Allah therefore let the believers put their trust/ reliance’ (Surat Al-Taghabun 44:13)

Some of the issues often dealt with by psychologists are stress and depression, the antidote usually being to develop a positive attitude by looking on the brighter side of life. This is no doubt good advice, but we as Muslims have our very own role model in the Prophet Muhammad (SAW). History tells us of the consecutive string of trials and responsibilities faced by him, and with this it also reports the outstandingly content and positive character shown. In the Prophet and the Imams we have a radiant and blissful personality, this is one of the aspects of the Islamic personality which we should seek to perfect. It is no surprise then that some of the attributes of the believers as described by Imam Ali (AS) are gentleness and a smiling face.

Why is submission to the will of Allah and a positive attitude, and hence o p t i m i s m , s o important? From the emphasis placed by Allah in the Quran and through the sayings of the Prophet (SAW), optimism is clearly a quality beneficial to humankind. Firstly,

an optimistic person is generally a cheerful person thus conforming not only to basic Islamic conduct (Akhlaaq), but also to common etiquette. Such a character leaves a lasting impression on people, including non-Muslims, thus helping to portray a better image of Islam and Muslims, and consequently aiding in Da’wah.

Trust in Allah (SWT) and in His wisdom is what gives Muslims the capability to persevere through troubled times. This is because we know that any happening which occurs does so due to the will of The Almighty, and although we may not always realise it, there is a deep reason behind every occurrence. In addition to this we should take comfort in the promise of Allah (SWT) in that He will never burden a soul with more than it can bear, likewise after every hardship there is ease. It is this faith which gives Muslims the motivation to go on with renewed hope during times of struggle. Thus it is without an Islamic and optimistic outlook that people despair and gradually get drawn into an ever-growing feeling of hopelessness which is certainly unhealthy for both body and soul.

Since this is an article about optimism, it is only fitting that it ends on a positive note, and it is thus I leave you with a saying of Imam Ali (AS): ‘Be optimistic in seeking

Optimism

13 Voice Of Unity

A Bedouin came one day to the Prophet (SAW) and said to him: “O, Messenger of Allah! I’ve come to

ask you a few questions about the affairs of this life and the Hereafter.” -Ask what you wish Q: I’d like to be the most learned of men. A: Fear Allah, and you will be the most learned of men. Q: I wish to be the richest man in the world. A: Be contended, and you will be the richest man in the world. Q: I’d like to be the most just man. A: Desire for others what you desire for yourself, and you will be the most just of men. Q: I want to be the best of men. A: Do good to others and you will be the best of men. Q:I wish to be the most favoured by Allah. A: Engage much in Allah’s praise, and you will be the most favoured by Him. Q:I’d like to complete my faith. A: If you have good manners you will complete your faith. Q: I wish to be among those who do good. A: Adore Allah as if you see Him. If you don’t see Him, He seeth you. In this way you will be among those who do good. Q: I wish to be obedient to Allah. A: If you observe Allah’s commands you will be obedient. Q: I’d like to be free from all sins. A: Bathe yourself from impurities and you will be free from all sins. Q: I’d liked to be raised on the Day of Judgement in the light. A: Don’t wrong yourself or any other creature, and you will be raised on the day of Judgement in the light. Q: I’d like Allah to bestow mercy on me. A: If you have mercy on yourself and others, Allah will grant you mercy on the day of judgement. Q: I’d like my sins to be very few. A: If you seek the forgiveness of Allah as much as you can, your sins will be very few.

Teachings

Q: I’d like to be the most honourable man. A: If you do not complain to any follow creature, and you will be the most honourable of men. Q: I’d like to be the strongest of men. A: If you put your trust in Allah, you will be the strongest of men. Q: I’d like to enlarge my vision. A: If you keep yourself pure, Allah will enlarge your vision. Q: I’d like to be the most loved by Allah and His messenger. A: If you love what Allah and His messenger love, you will be among their beloved ones. Q: I wish to be safe from Allah’s wrath on the Day of Judgement. A: If you don not lose your temper with any of your fellow creatures, you will be safe from the wrath of Allah on the Day of Judgement. Q: I’d like my prayers to be responded. A: If you avoid forbidden actions, your prayers will be responded. Q: I’d like Allah not to disgrace me on the Day of Judgement. A: If you guard your chastity, Allah will not disgrace you on the Day of judgement. Q:I’d like Allah to provide me with a protective covering on the Day of judgement. A: Do not uncover your fellow creatures faults, and Allah will provide you wish a covering protection on the Day of Judgement. Q: What will save me from sins? A: Tears, humility and illness. Q: What are the best deeds in the eyes of Allah? A: Gentle manners, modesty and patience. Q:What are the worst evils in the eyes of Allah? A: Hot temper and miserliness. Q: What assuages the wrath of Allah in this life and the hereafter? A: Concealed charity and kindness to relatives. Q: What extinguishes hell’s fires on the Day of Judgement? A: Patience in adversity and misfortunes.

14 Voice Of Unity Brain Teasers

1- Mr Carter, Mr Butler, Mr Drover and Mr Hunter are employed as a carter, a butler, a drover and a hunter. None of them has a name identifying their profession. They made four statements: 1- Mr Carter is the hunter 2- Mr Drover is the carter 3- Mr Butler is not the hunter 4- Mr Hunter is not the butler According to these statements, the butler must be Mr Butler, but this cannot be correct. Three of the four statements are untrue. Who is the drover? 2- I am four times as old as my daughter. In 20 years time I shall be twice as old as her. How old are we today?

Answers to last issue’s Teasers 1- In the first circle , 56+79 divided by 5 = 27. The same formula applies to circles two and three. 2-Draw a diagonal line from A to an imaginary circle right to the 2 circles at the

56 16 24

88 23 27

56 27 79

goodness and you will be successful.’

Selected Sayings of Imam Jaffar As-Sadiq (AS)

“Love of this life generates grief and sadness. Indifference to this life is certainly a source of comfort to to the heart and the body.” “Enjoying good and forbidding evil are two divine attributes. Allah certainly helps those who keep them up, and Allah certainly fails those who abandon them.” “Be kind and obedient to your fathers, so that your children will be kind and obedient to you.” “The faithful should have eight qualities: Dauntlessness amid adversities, patience in tribulation, thankfulness in prosperity, content with the permission bestowed on them by Allah. Thee should never act

unjustly towards their enemies, nor should they annoy their friends.” “The best worship is seeking knowledge for the sake of Allah and being humble to Him.” “Consult with those who fear Allah in all your affairs.” “Six qualities can never be found in a believer: toughness, bad temper, envy,

Typo - An Apology Due to a typing error, a mistake in one of last issue’s articles ‘Imamat-the perfection of deen’ occurred. The sentence read ‘This verse makes it clear Allah (SWT) did not declare the perfection of religion, the completion of his bounties and his satisfaction until Hadhrat Ali (AS)’s twelve was formally declared at the end of the prophetic mission.’ The correction is that the word ‘twelve’ should be replaced by ‘Imamat’ We apologise to Br Hassan Bokhari for this error.

15 Voice Of Unity Poem

Continued from last issue..... This ink that God created To help me keep my journal Will only keep a record of Things that are eternal. God ordained that as I write Of all you do and say Your deeds that count for nothing Will just disappear away. When books are opened someday, As sure as heaven is true; The Lord's eternal ink will tell What mattered most to you. If you just lived to please yourself The pages will be bare, And God will issue no reward For you when you get there. In fact, you'll be embarrassed, You will hang your head in shame Because you did not give yourself In love to Allah's Name. Yet maybe there will be a few Recorded lines that stayed That showed the times you truly cared, Sincerely loved and prayed. For I record as God sees, I don't stop to even think Because the truth is written With God's eternal ink. When I heard the angel's story I fell down and wept and cried For as yet I still was dreaming I hadn't really died. And I said: O angel tell the Lord That soon as I awake I'll live my life for Allah- I'll do all for His dear sake.

I'll give in full surrender; I'll do all He wants me to; I'll turn my back on self and sin And whatever isn't true. And though the way seems long and rough I promise to endure. I'm determined to pursue the things That are holy, clean and pure. With Allah as my helper, I will win lost souls to Thee, For I know that they will live with Allah For all eternity. And that's what really matters When my life on earth is gone That I will stand before the Lord And hear Him say, well done. For is it really worth it As my life lies at the brink? And I realise that God keeps books With His eternal ink. Should all my life be focused On things that turn to dust? From this point on I'll serve the Lord; I can, I will, I must! I will NOT send blank pages Up to God's majestic throne For where that record's going now Is my eternal home. I'm giving all to Allah I now have seen the link For I saw an angel write my life With God's eternal ink.

16 Voice Of Unity

* Alhamdullilah, the IUS staged its annual Muharram Day programme on Saturday 12/6/99 at Dar Al-Hikma. The programme comprised of an introductory speech by Br. Mohammed Al-Hilli, followed by a speech on the relevance of mourning by Br Hasan Bokhari. This was followed by a speech from Sheikh Muhsin Araki on The Revolution of Imam Hussain (AS) and Its Significance. * Preparations are well under-way for the IUS third annual conference to take place on Sunday 27th September in Brunei Gallery, SOAS. * In conjunction with IUS Australia, the IUS newsletter committee is planing to publish a special global issue of Voice of Unity. This will be for the September/October issue Inshallah. * Please note that the IUS telephone number ‘0171 436 4786’ is no longer in use. If you would like to contact the IUS by phone, then please use telephone number 0956 839 456. * The IUS Executive Committee regretfully announces that due to unforeseen circumstances the intended Islamic Summer Course in Birmingham is cancelled.

Ius News

Wiladat Prophet Mohammad (SAW) 17 Rabi-ul-Awwal Thu 1st July Wiladat Imam Jaffar As-Sadiq (AS) 17 Rabi-ul-Awwal Thu 1st July Wiladat Imam Hasan Askari (AS) 10 Rabi-ul-Thani Sat 24th July

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Mail Address: Telephone: 0956 839 456 IUS Box 145 Email: M.Al-Rashed@ucl.ac.uk 37 Store Street ius@ius.org.uk London WC1E 7BS Internet: www.ius.org.uk

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