Radiant Reality Jan 2014

Regd. Ao.
: 1KEAG/2/4174
Published From Srinagar.
1an. 214. Jol.15, issue 1.
EditoriaI-Pop CuIture and IsIamic Nasheeds
Question Answer
Lesson from the Qur'an
Lesson from Sahih aI-Bukhari
The Source of Hijab
How to BuiId IsIamic Attitude, KnowIedge and SkiIIs
GoIden Key to SuccessfuI Homework CompIetion
Love for God in IsIam
Ya-RasuIuIIah (SAW)
Positive PsychoIogy
What is in a Prayer?
Medina Charter and PIuraIism
A New Bid'ah
How to Overcome the DecIine
Appearance
Tafweez
2
3
5
7
10
14
18
21
23
27
29
31
34
36
38
40
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Radiant Reality www.islamkashmir.org 1an 214
2. (Jol . 15, Issue: 1)
All thanks for Almighty, the most Merciful and Exalted

EDITORIAL
1be l|fe of tb|s wotlJ |s ootb|oq but o qome
ooJ o J|vets|oo.
1be oboJe of tbe beteoftet -
tbot |s ttuly l|fe |f tbey ooly koew. (4l-
Outoo)
Lvery country has laws that govern
lts exlstence. Step beyond those laws and
you become llable lor prosecutlon. ln de-
mocratlc countrles that many Musllms llnd
themselves resldlng ln, there are many evlls
that are legallsed and hence can be perpe-
trated wlth lmmunlty lrom the law.
Powever lor Musllms there ls an
overrldlng leglslatlon that surpasses any
other legal system. 1hat ls the Allah's Law.
lt ls lor thls reason that 8asulullah Sallal-
lahu Alayhl Wasallam has stated, 1he
world ls a prlson lor the bellever but a
paradlse lor the dlsbellever." ln another
Padlth, 8asulullah Sallallahu Alayhl Wasal-
lam outllnes the reason lor the curtallment
ol a bellever's lreedoms" whereln he
states, 1he world ls created lor your bene-
llt but you have been created lor the here-
alter."
Let us conslder that lslamlc status
ol the pop culture that has overtaken ls-
lamlc nasheeds and translormed lt lnto an
entertalnment lndustry. Let the vell ol lgno-
rance be removed lrom our mlnds and so
that those who choose to be part ol thls
lndustry do so wlth the lull knowledge ol
thelr accountablllty ln the court ol Allah.
erhaps there ls no need to quote
evldences to understand the lslamlc status
ol these events. Conslder the lollowlng sce-
narlo: lt ls the world tour ol one ol the mu-
slc artlsts ol our tlmes. 1lckets are sold out
and the concert ls choked to capaclty. 1he
stage ls set wlth gultarlsts, drummers and
the whole plethora ol muslclans. 8lg
screens, laser llghts and what not are there
to stlr to crowd lnto a lrenzy. 8ut lnstead ol
the artlst slnglng we have a Musllm brother
who comes to the stage and movlng wlth
the beat ol the drum, wlth the crowd ol
men and women swaylng and clapplng
thelr hands, he beglns hls rendltlon ol
Surah latlha!
Ask your heart ll thls ls plety or
blasphemy? Ask your heart ll thls wlll draw
Allah's Mercy or Pls Wrath? Substltute the
Surah latlha wlth Salaat and Salaam upon
8asulullah Sallallahu Alayhl Wa Sallam, sub-
stltute lt wlth dua. 1he answer resldes
wlthln your heart. 8asulullah Sallallahu
Alayhl Wa Sallam when dellnlng sln states,
Sln ls what troubles your heart." A per-
son may choose to lgnore and suppress
that agltatlon, but that ls to one's own det-
rlment.
8asulullah Sallallahu Alayhl Wa Sal-
lam has stated: 1here wlll be appear a
people lrom my ummah who wlll seek to
legallse lornlcatlon, the wearlng ol sllk,
wlne drlnklng and the use ol muslcal lnstru-
ments. Some people wlll stay at the slde ol
the mountaln and when thelr shepherd
comes ln the evenlng to ask them lor hls
needs, they wlll say: '8eturn to us tomor-
row.' 1hen Allah wlll destroy them durlng
cootJ oo poqe 9
1an. 214 www.islamkashmir.org Radiant Reality
(Jol. 15, i ssue: 1) 3.
uest|on.
l would llke to know ll lt ls permlssl-
ble to marry ln the month ol muharram/
salar as l am plannlng a nlkah ln the month
ol december ln whlch muharam does lall, l
have been told by lamlly members that lt ls
not permlsslble to marry ln those months,
please could u clarlly thls lor me as soon as
posslble by replylng to my emall.
(Cuestlons publlshed as recelved)
Answer.
lt ls permlsslble to marry ln the
month ol Muharram, Salar or any other
lslamlc month ol the year. 1here ls no pro-
hlbltlon recorded ln the Cur'an or Padlth
wlth regards to marrylng ln any partlcular
month. ln lact, 8asulullah (Sallallahu Alalhl
Wasallam) has strongly condemned the
mlsconceptlon that certaln months hold
bad luck. lt ls narrated on the authorlty ol
Abu Purayrah (8adlyallahu Anhu) that 8a-
sulullah (Sallallahu Alalhl Wasallam) sald:
1here ls no such thlng as bad
omens, superstltlon and bad luck ln the
month ol Salar. (8ukharl)
uest|on:
l was good ln cooklng but alter
marrlage l make blunders ln cooklng. My ln
-laws sald nothlng but lt's belng more than
three years and l stlll make mlstakes. 1hls
makes me mentally upset all the tlme. Can
you help me?
Answer:
1. Speak to your mother-ln-law very po-
lltely and humbly and tell her that unlortu-
nately you are maklng these blunders. 8e-
quest her to please gulde you as to how to
overcome them. 8y you dolng thls, lnsha-
Allah she wlll leel happy and wlll also asslst
you and gulde you, whlch wlll make your
task easler. lurthermore, ll you make any
mlstakes ln luture, she wlll lnsha-Allah be
sympathetlc and supportlve. Whlle ac-
knowledglng your mlstakes and asklng lor
help and guldance may seem that you are
lowerlng yoursell and may be looked down
upon by others, the reallty ls that by hum-
bllng onesell lor the pleasure ol Allah one
becomes beloved ln the slght ol Allah as
well as among people.
2. More lmportantly, dally make du'aa to
Allah and beg lor Pls asslstance.
3. 8elore commenclng cooklng reclte 8ls-
mlllah. Also engage ln recltatlon ol tasbeeh,
durood shareel, etc. every now and agaln.
uest|on:
l am plagued by severe doubts
about the beglnnlng ol manklnd. Pow ls lt
posslble to belleve that besldes Adam and
Pawwa there were no other humans? ll
4. (Jol . 15, Issue: 1)
they were the only human belngs, who was
the wlle ol hls llrst son and husband lor hls
llrst daughter?
Answer:
lt sulllces to know that Allah cre-
ated Aadam and Pawwaa (AS) and that
they were the llrst ol the human race to
appear on earth. lt ls lncumbent to accept
and belleve thls much. uenlal ol thls lact ls
kulr. 1herealter ln whlch manner Allah
spread out people on earth does not mat-
ter. 1he lact remalns that people are exlst-
lng and the only Creator ls Allah.
Powever, we shall endeavour to
answer your doubts ln thls regard. 1he llrst
chlldren to be born to Aadam (AS) were a
set ol twlns (one male and one lemale).
1he male's name was Caabeel and the le-
male's name Caleemah. 1herealter sets ol
twlns were born ln rapld successlon by the
permlsslon and power ol Allah. Aadam (AS)
had a total ol 20 sets ol twlns, each set
havlng a male and a lemale. 1he last ol
them was Abdul Mugheeth and hls slster
ummul Mugheeth. 1he second son ol
Aadam (AS) was Paabeel and the thlrd son
was Sheeth (AS). 8y the tlme Aadam (AS)
dled there were 400,000 people on earth.
1he sons and daughters ol Aadam (AS)
were blessed wlth numerous chlldren and
each lamlly reproduced ln qulck successlon.
nabl Aadam's age was approxlmately 1,000
years.
Many names ol the chlldren ol
Aadam (AS) appear ln the 1auraah.
ln order to start the process ol pro-
creatlon, Allah, ln the beglnnlng permltted
marrlage between the sons and daughters
ol Aadam (AS). Powever, ln that llrst sys-
tem ol marrlage, the lemale and male ol
the same set ol twlns could not marry each
other. 1he male ol one set ol twlns marrled
the lemale ol another set ol twlns. Alter a
whlle when a sulllclent number ol lamllles
was establlshed ln thls way, Allah prohlb-
lted thls system ol marrlage.
When nabl nooh (AS) embarked on
the shlp durlng the great llood, there were
approxlmately 70 people on board. 1he
questlon ol how manklnd agaln started al-
ter the llood, therelore should not pose
any rlddle. Among these persons were the
three sons ol nooh (AS). Saam was the pro-
genltor ol the Arab or Semltlc race, Paam
was the lather ol Pabash or the Alrlcan
race and ?aallth was the lather ol unaan-e
-Awwal or the Creeks. 1hese sons spread
out lnto dlllerent parts ol the world. Lach
ol these sons had three sons who also
spread out.
1hls ls an outllne ol the develop-
ment and spread ol manklnd on earth.
Wlth regard to the great llood, one
rellable vlew ls that all people lnhabltlng
the world at that tlme were not destroyed.
Cnly the people ol a partlcular reglon were
destroyed.
Accordlng to the Cur'an, Allah had
decreed the year to have twelve months
lrom the very beglnnlng ol Aadam's tlme.
Whlle we have not yet seen any narratlons
on the names ol the days and months, lt
wlll be sale to presume that these names
were decreed by Allah. Aadam (AS) was the
most perlect and most lntelllgent and
knowledgeable man. Pe appeared on earth
ln the most perlect state. Pe was not an
lgnorant 'cave-man'. Pe was lnstructed ln
all worldly allalrs, lncludlng larmlng, pre-
parlng lood, sewlng garments, etc. by !l-
braeel (AS). 1hus all subsequent develop-
ments ln every lleld ol llle have thelr orl-
glns ln the 1a'leem ol nabl Aadam (AS).
We advlse that you lncrease your
cootJ oo poqe 11
(Jol. 15, i ssue: 1) 5.
Commentary: 1afsir Division, Darul Uloom Ilahiya.
Surah Al-Imran - Verse 84-89
1hose who d|sbe||eve after hav|ng accepted Ia|th and then |ncrease |n d|sbe-
||ef l.e., contlnue to remaln on that state and don't turn to lslam, the|r repentance, lrom
other slns, sha|| never be accepted - because they do not repent lrom the root cause ol
thelr slns - thelr unbellel. 1hey are the ones who, even alter such repentance, have |ost
the r|ght path - because they nelther repent lrom thelr unbellel nor leave thelr anlmoslty
toward the truth and lts adherents. (90) 1hose who d|sbe||eve and d|e as d|sbe||evers not
even on eorthfu// of qo/d sho// ever be occepted from them in the nereofter os ronsom -
because they re[ected the true lalth ln thls world. 1hey are the ones for whom there |s
pa|nfu| pun|shment, and for them there are no he|pers agalnst us. (91) C Mus-
llms! ou sha|| never atta|n r|ghteousness l.e., the perlect good un|ess you spend - ln Al-
lah's cause, from what you |ove, be lt wealth, dlgnlty, tlme, comlort etc. Whatsoever you
spend whether that ls an ob[ect ol speclal love to you or not, A||ah |s fu||y aware of |t and
Pe shall reward you accordlngly, however, the hlghest reward ls lor those who spend ln
Pls servlce what they love most. (92)
lo tbe foteqo|oq vetse tbe teply to tbe two object|oos to|seJ by tbe Iews |s be|oq
q|veo.
wbeo tbe ltopbet (5) JecloteJ befote tbe Iews tbot be followeJ tbe tel|q|oo of
lbtob|m (45), tbey to|seJ oo object|oo tbot some oo|mols l|ke comel ooJ tobb|t wete
uolowful |o tbe low of lbtob|m (45), but tbe Musl|ms ote olloweJ to eot tbem. 1be ooswet
to tb|s effect |s be|oq q|veo |o tbe follow|oq vetse tbot oll tbose oo|mols tbot ote lowful |o
lslom|c 5bot|ob wete olso lowful |o tbe 5bot|ob of lbtob|m (45), ooJ tbey temo|oeJ lowful
eveo fot tbe lstoel|tes. 1be ooly except|oo |s of tbe comel. 1be ltopbet lstoel (|.e., oub
(45)) boJ moJe |t uolowful fot b|mself, becouse, os tepotteJ by 4bJullob b|o 4bbos (k4),
. (Jol . 15, Issue: 1)
be boJ suffeteJ ftom sc|ot|co, ooJ boJ voweJ tbot be woulJ obooJoo b|s most fovout|te
fooJ |f 4llob cuteJ b|m. comel meot wos b|s most fovout|te fooJ. wbeo be wos cuteJ, be
fulf|lleJ b|s vow by mok|oq |t uolowful fot b|mself. (nok|m & 1|tm|Jb|)
C !ews! ?our clalm that the consumptlon ol camel-meat was lorbldden to lbrahlm and all
the rophets ls totally wrong. 1he lact, however, ls that every klnd ol food allowed ln the
code ol lslam was |awfu| for the Ch||dren of Israe| contlnuously lrom the tlme ol lbra-
hlm except what (l.e., camel-meat) Israe|, as a lulllllment ol hls vow, made un|awfu| for
h|mse|f before, we|| before the 1orah was revea|ed. lollowlng lsrael, the Chlldren ol ls-
rael had also lelt the consumptlon ol camel-meat. C rophet! Say to the !ews, "1hen,
br|ng the 1orah and rec|te |t belore everyone, |f you are true ln your clalm that lt was
prohlblted slnce the tlme ol lbrahlm. (93) 1hen those who forge the ||e - by repeatlng the
charge that certaln loods, lawlul ln the code ol lslam, had been unlawlul slnce the very
beglnnlng, aga|nst A||ah, after a|| th|s statement, above, ol the truth ol the matter they
are the transgressors who even alter the manllestatlon ol the truth stlll remaln stubborn,
re[ect the truth and attrlbute lalsehood towards Pls rophet. (94) C rophet! Say to the
!ews, "A||ah has to|d the truth that all lood was lawlul to the Chlldren ol lsrael belore the
revelatlon ol 1orah." So, C !ews! Slnce the truthlulness ol Muhammad has become evl-
dent to you, fo||ow, [ust llke the Musllms, the Ia|th of Ibrah|m - the upr|ght one who dls-
soclated lrom unbellel, lrom assoclatlng partners wlth Allah, and lrom hypocrlsy. ne was
not one of those who ascr|be partners to A||ah. (9S)
lo tbe follow|oq vetse teply to tbe secooJ object|oo w|tb teqotJ to tbe supet|ot|ty
of 8o|tul MoJ|s ovet tbe kobob ooJ tbe clo|m tbot 8o|tul MoJ|s boJ beeo tbe O|blo of
oll tbe ptev|ous ltopbets, to|seJ by tbe Iews |s be|oq q|veo. 4llob mokes |t expl|c|tly cleot
tbot kobob |s supet|ot ooJ mote blesseJ tboo 8o|tul MoJ|s, ne soys.
8eho|d, the f|rst nouse among the prayer houses estab||shed lor prayers by Allah for hu-
mank|nd |s the one at 8akkah (l.e., Makkah) - a b|essed p|ace preservlng rellglous bene-
llts l.e., rewards, and a center or locus ol gu|dance for a|| peop|es who lace lt whlle oller-
lng prayers and also clrcumambulate around lt. (96) In |t, there are c|ear s|gns whlch polnt
towards lts blessedness, and the Stat|on of Ibraham an honourable stone whlch he
mounted on and on whlch, by Allah's power, hls loot marks got lnscrlbed durlng the proc-
ess ol constructlng the loundatlons ol ka'bah. Another slgn ls that whoever enters |t l.e.,
lts llmlts |s |n secur|ty provlded to hlm by the lslamlc code agalnst attack and lear. Among
other superlorltles the one whlch 8altul Maqdls was never honoured wlth ls that
the p||gr|mage to the nouse (at Makkah) |s a duty owed to please A||ah by a|| who can
afford a way to |t l.e., have means and sulllclent provlslon. 1hls obllgatlon on people
across the world ls also a clear slgn ol lts honourablllty. And whoever refuses thls obllga-
tlon, or ls ungratelul to Allah by not submlttlng to thls command then A||ah |s abso|ute|y
|ndependent of a|| creatures l.e., thelr relusal to obey Plm ln any way shall have abso-
lutely no allect on Plm. (97) C rophet! Say, "C peop|e of the 8ook, why do you re[ect
the verses of A||ah whlch expllcltly prove that - 8altullah ls the Clbla ol lbrahlm, Muham-
(Jol. 15, i ssue: 1) 7.
Dr. Rafiq Ahmad
1he Book of Ablution
he proved hls polnt by quotlng the narra-
tlon ln whlch cooklng butter ls mentloned
lnstead ol water.
nad|th No. 232
Narrated Ma|muna (kA)
4llob's 4postle wos oskeJ teqotJ|oq qbee
(cook|oq buttet) |o wb|cb o mouse boJ
folleo. ne so|J, "1oke out tbe mouse ooJ
tbtow owoy tbe qbee otouoJ |t ooJ use tbe
test."
nad|th No. 233
Narrated Ma|muna (kA)
1be ltopbet wos oskeJ teqotJ|oq qbee |o
wb|cb o mouse boJ folleo. ne so|J, "1oke
out tbe mouse ooJ tbtow owoy tbe qbee
otouoJ |t (ooJ use tbe test.)".
nad|th No. 234
Narrated Abu nura|ra (kA)
1be ltopbet so|J, "4 wouoJ wb|cb o Mus-
l|m tece|ves |o 4llob's couse w|ll oppeot oo
tbe uoy of kesuttect|oo os |t wos ot tbe
t|me of |ofl|ct|oo, blooJ w|ll be flow|oq ftom
tbe wouoJ ooJ |ts colout w|ll be tbot of tbe
blooJ but w|ll smell l|ke musk."
Comments
1here ls consensus amongst the
Chapter 71 : When the |mpure]f||thy
th|ngs fa|| |n cook|ng butter (ghee).
And Zuhrl sald, there ls no harm wlth the
water as long as there ls no change ln lts
taste, smell or colour and Pammad sald
there ls no harm wlth the leather ol dead
blrd (l.e., lt wlll not make eatables lmpure).
And Zuhrl sald about the bones ol dead
bodles llke those ol elephants that-l met
some ol the old scholars who were uslng
them (bones) as combs and keeplng oll ln
them. And lbn Slreen and lbrahlm sald,
there ls no harm ln the trade ol lvory.
urpose of 1ar[amatu| 8aab
Pere lmam 8ukharl (8A) dlscusses
what to do ll lmpure and lllthy thlngs lall ln
cooklng butter (ghee) and water. 1he
ulema have dlscussed the reason why
lmam 8ukharl got thls chapter ln kltab-ul-
Wudu. Some say that lmam 8ukharl dld not
get any Padlth lor thls whlch could meet
hls strlct crlterlon, so he quoted thls Padlth
to prove hls polnt. Pere hls alm ls to ex-
plaln the lssues related to water. Slnce he
could not get any narratlon whlch could
satlsly hls crlterla related to thls lssue, so
8. (Jol . 15, Issue: 1)
[urlsts ol ummah that the water, whether
less or more, llowlng or stagnant, wlll be-
come lmpure ll lt changes lts characterlstlcs
llke taste, smell or colour. As per lmam
Maallk-the water wlll become lmpure ll
lts characterlstlcs get changed lrrespectlve
ol whether lt ls less or more ln quantlty.
lmam 8ukharl and lmam Shala'ee are also
ol the same oplnlon. As per lmam Shala'ee
and lmam Ahmad, ll the water ls less than
two buckets (Cllaytayn), then lt wlll be-
come lmpure ll lllthy or lmpure thlngs lall
lnto lt and ll lt ls more than that then lt wlll
remaln pure. Panallte school ls ol the same
oplnlon as ol Shalllte school but they dlller
about the quantlty ol water (as to how
much water wlll be regarded as less or
more). lmam Abu ?ousul says that water
wlll be consldered less ll moved at one end
lts other end also gets moved and ll lt wlll
not act llke thls then lt wlll be consldered as
more.
wb|cb Joes oot move |f |ts otbet eoJ |s
moveJ".
ln nutshell, as per Allaama Anwar
Shah kashmlrl (8A)-lmam 8ukharl (8A) ls
ol the oplnlon that ll an lmpure or lllthy
thlng lalls ln a solld thlng llke cooklng but-
ter (ghee), then only that portlon ol lt ls to
be thrown away where lt lalls. ll lt lalls ln a
llquld thlng then whole ol lt wlll become
lmpure.
About the body parts (||ke feathers, bones
etc) of dead bod|es
As per the ma[orlty ol ulema ln-
cludlng Panallte school ol thought, the
parts ol a dead body llke nalls, leathers,
bones and teeth whlch do not have llle
even durlng the llle ol that anlmal are not
lllthy alter the death ol that anlmal. So, ll
such thlngs lall ln water etc., lts purlty wlll
not get allected.
1he second Padlth about the blood
ol a martyr mentloned ln thls chapter has
been wldely dlscussed by the scholars ol
Padlth as to why lmam 8ukharl has quoted
thls Padlth ln kltaab-ul-Wudu. Allaama Aynl
has glven the approprlate reason lor thls.
Pe says that when the characterlstlcs ol
water get changed, lt does not remaln pure
though ln ltsell lt ls stlll clean. Slmllarly, the
blood ln ltsell ls lmpure but when lt bleeds
ln the way ol Allah l.e., durlng martyrdom,
lt becomes sacred.
Chapter 72 : 1o m|cturate |n stagnant wa-
ter.
urpose of 1ar[amatu| 8aab
Allaama Aynl says that ln prevlous
chapter lmam 8ukharl sald that when lm-
pure thlngs lall ln cooked butter (ghee), lt
become unclean. Pere he says that same ls
the case wlth stagnant water.
nad|th No. 23S
Narrated Abu nura|ra (kA)
4llob's 4postle so|J, "we (Musl|ms) ote tbe
lost (people to come |o tbe wotlJ) but (w|ll
be) tbe fotemost (oo tbe uoy of kesuttec-
t|oo). 1be some oottotot tolJ tbot tbe
ltopbet boJ so|J, "ou sboulJ oot poss
ut|oe |o stoqooot wotet wb|cb |s oot flow-
|oq tbeo (you moy oeeJ to) wosb |o |t".
Comments
1hls Padlth ls ln lact the comblna-
tlon ol two Ahaadlth, one ls:
we (Musl|ms) ote tbe lost (people to come
|o tbe wotlJ) but (w|ll be) tbe fotemost (oo
tbe uoy of kesuttect|oo)".
1he other Padlth ls:
ou sboulJ oot poss ut|oe |o stoqooot
wotet wb|cb |s oot flow|oq tbeo (you moy
oeeJ to) wosb |o |t".
(Jol. 15, i ssue: 1) 9.
Allaama Anwar Shah
kashmlrl (8A) glves the expla-
natlon as to why Abu Puralra
(8A) has clubbed these two
Ahaadlth. Pe says that Abu
Puralra had two students,
vlz., Abdul 8ehman bln
Parmz llyas al-Aral and Pu-
mam bln Munabba. 8oth the
students had wlth them the
wrltten coples ol Ahaadlth
narrated by Abu Puralra. ln
both these coples, the llrst
Padlth wrltten was we ote
tbe lost but tbe fotemost ".
So, whenever Abu Puralra
(8A) used to quote Padlth
lrom these two compllatlons
ol Ahaadlth, he would llrst
say thls Padlth, meanlng
thereby that he was quotlng
lrom these two wrltten com-
pllatlons. lmam 8ukharl (8A)
has mentloned thls Padlth
vlz., we ote tbe lost but tbe
fotemost " wlth other
Ahaadlth at slx places ln 8uk-
harl.
What does "we ore the /ost
but the foremost " mean?
lt means that thls
ummah has come last but
wlll be ahead ol all other um-
mats on the uay ol !udg-
ment. lt may also mean what
8asulullah (Sallallahu Alalhl
Wasallam) mentloned ln an-
other Padlth:
l wos ptopbet eveo wbeo
4Jom (45) wos st|ll |o tbe
stote of wotet ooJ cloy".
1be M|ss|oq loqteJ|eot
Ooce utbmooo b|o 4ffooo (k4) putcboseJ oo otcbotJ
ftom o petsoo. 4ftet oqtee|oq oo tbe pt|ce, utbmooo
(k4) so|J to b|m. C|ve me yout booJ" (os |t wos tbe|t
ptoct|ce tbot wbeoevet tbey oqteeJ oo o ttoosoct|oo,
tbey woulJ sboke booJs |o otJet to coof|tm |t). wbeo tbe
sellet sow tbe booJ of utbmooo (k4), be so|J. 8y 4llob, l
w|ll oot sell |t to you uot|l you q|ve me 10 000 J|tboms
(s|lvet co|os) mote (tboo tbe oqteeJ pt|ce)."
utbmooo (k4) tutoeJ to 4bJut kobmoo b|o 4uf (k4)
ooJ so|J. l beotJ kosulullob (sollollobu olo|b| wosollom)
soy|oq. 4llob sboll oJm|t |oto potoJ|se o petsoo wbo |s
eosy-qo|oq, wbetbet be |s o sellet, o buyet, o petsoo poy-
|oq o Jebt ot clo|m|oq |t."
utbmooo (k4) tbeo so|J to tbe sellet. nete, toke tbese
10 000 J|tboms so tbot l moy be el|q|ble fot tbese wotJs
wb|cb l beotJ ftom kosulullob (sollollobu olo|b| wosol-
lom)." (4l-Motool|bul 4ol|yob #1JJ5)
Lesson: Most of us ote owote of wbot |s t|qbt ooJ wtooq
ooJ olso tepeoteJly beot obout tbe v|ttues of qooJ oc-
t|oos ooJ tbe botms of ev|l. nowevet, tbe |mpottoot |o-
qteJ|eot tbot we lock |s coov|ct|oo |o tbe wotJs of 4llob
ooJ n|s kosul (sollollobu olo|b| wosollom). lf we bove f|tm
coov|ct|oo, we w|ll be ptepoteJ to fotqo oll out t|qbts |o
otJet to secute tbe qteot v|ttues tbot tbey bove ptom|seJ
fot qooJ cbotoctet, fotq|veoess, ovetlook|oq tbe foults of
otbets, etc. Otbetw|se we w|ll l|tetolly f|qbt fot evety ceot.
cootJ ftom poqe 2
the nlght by causlng the mountaln to lall upon them,
whlle Pe changes others lnto apes and swlne. 1hey wlll
remaln ln such a state untll the uay ol 8esurrec-
tlon." (8ukharl)
Most certalnly, people lrom my ummah wlll
consume llquor whlch they wlll descrlbe wlth some other
name. Cver thelr heads (on stages) wlll be muslcal lnstru-
ments and slnglng glrls. Allah wlll cause the earth to
swallow them, and lrom among them Pe wlll translorm
lnto apes and swlnes." (lbn Maa[ah)
1here are two paths ln lront ol every one ol us.
Cne ls the path to Allah's pleasure and aradlse and the
other ls the path to Pls dlspleasure and the llre. 1read
the path ahead wlth care.
1. (Jol . 15, Issue: 1)
Pl[aab or urdah ls the lslamlc con-
cept and system ol modesty and shame. lt
has lts outward (zaahlrl) as well as lnward
(baatlnl) dlmenslons [ust as all the other
ahkaam (laws) ol the Sharlah. Mlnus the
baatlnl (splrltual or lnward) aspect, every
law becomes an empty rltual devold ol vl-
tallty and true ellect.
ln the present era, whlle many le-
males have adopted the zaahlrl (outward)
dlmenslon ol Pl[aab, they are bankrupt re-
gardlng the baatlnl (lnward) aspect. 1helr
hl[aab ls restrlcted to partlal body-
concealment wlth types ol dress whlch do
not measure up to the standard demanded
by both the baatlnl and zaahlrl dlmenslons
ol Pl[aab. 1he cause lor the delectlve out-
ward dlsplay ol purdah lles ln the delectlve
baatlnl state. ln otherwords, there ls no
true urdah - no real modesty and shame -
ln the heart whlch ls the seat or the source
ol Pl[aab.
MCDLS1
8asulullah (sallallahu alayhl wasal-
lam) sald:
"noyoo (moJesty ot sbome) |s o btoocb of
lmooo."
1he receptacle ln whlch lmaan re-
sldes ls the heart. !ust as the source ol
lmaan ls the heart, so too ls the heart the
reposltory ol all the lolty attrlbutes ol
lmaan. As long as there ls no true purdah ln
the heart, there wlll be no true purdah on
the body. 1he zaahlrl dlmenslon ol purdah
wlll then be a deceptlve lacade to hood-
wlnk or beluddle elther onesell or the peo-
ple.
1C UkII
Accordlng to the Cur'aan the pur-
pose ol Pl[aab ls moral purlllcatlon and
protectlon agalnst lmmoral elements. 8y
means ol Pl[aab Allah has provlded a won-
derlul saleguard agalnst all agencles ol
moral turpltude. Powever, ll Pl[aab ls be-
relt ol lts rooh (lts baatlnl dlmenslon)-l.e.
lt ls conllned to an outward dlsplay. then lt
wlll not serve the dlvlne purpose lor whlch
lt was ordalned.
Many ol the 'purdah' ladles ol to-
day wlll be seen wanderlng ln publlc places,
bellevlng that thelr hl[aab-dress and the
'nlqaab' whlch puts thelr eyes up lor publlc
(Jol. 15, i ssue: 1) 11.
exhlbltlon, satlsly the Cur'aanlc system ol
Pl[aab. 8ut they dwell ln deceptlon. 1hls
deceptlon has constralned them to drlve
around ln cars llke males and thelr kullaar
counterparts. Such women are not ln posl-
tlon to restraln thelr eyes lrom looklng at
haraam. Such evll gazes extlngulsh the
baatlnl dlmenslon - the soul - ol Pl[aab. 1he
heart ls then berelt ol urdah.
1kUL UkDAn
1rue purdah ls posslble only ll
there ls khaul (lear) ol Allah ln the heart.
When there ls khaul ol Allah ln the heart ol
a Musllm lemale, she becomes the embodl-
ment ol hayaa (shame and modesty). Per
natural attrlbute ol haya wlll glltter wlth a
noor whlch ls bestowed to her by Allah.
1he lesson ol true urdah can be ade-
quately galned lrom Padhrat laatlmah
(radhlyallahu anhaa), the beloved daughter
ol 8asulullah (sallallahu alayhl wasallam).
CCNCLALMLN1
Cnce when 8asulullah (sallallahu
alayhl wasallam) asked her: "What ls best
lor women". She spontaneously re-
sponded: "1hat no male sees her nor does
she see any male." So elated was nabl-e-
kareem (sallallahu alayhl wasallam) wlth
thls apt response that he commented:
"laatlmah ls a plece ol my llesh." ln other
words, her oplnlon on thls lssue was ln
complete agreement wlth 8asulullah's
oplnlon. She sald exactly what 8asulullah
(sallallahu alayhl wasallam) had on hls
mlnd.
nLk CCNCLkN
Per modesty was ol such a lolty
and pure standard that she lelt greatly con-
cerned wlth the type ol purdah whlch wlll
or wlll not be observed lor her dead body.
lt should be understood that a dead body ls
not a medlum ol lltnah. on the contrary, lt
ls a medlum ol lear and a remlnder ol
ueath. lurthermore, the body ol a woman
ls draped ln llve large sheets whlch conceal
the lorm ol the body thoroughly. ?et she
was 'obsessed' wlth a lear that ghalr mah-
ram males would see her dead body. lt was
preclsely lor thls reason that she had made
the waslyyat that her enshrouded body be
covered wlth a urdah ol date palms and
that she be burled ln the mlddle ol the
nlght wlth no man other than her husband,
Padhrat All (radhlyallahu anhu) belng pre-
sent.
A LLSSCN
Cur slsters and mothers should
take lesson lrom the advlce and style ol
urdah ol Padhrat laatlmah (radhlyallahu
anha). 1hey should understand that thelr
appearance ln the publlc, ln supermarkets,
ln the streets, drlvlng cars and donnlng a so
-called nlqaab whlch exposes the eyes and
whlch deleats the very purpose ol wearlng
a nlqaab, are all ln conlllct wlth not only
the baatlnl dlmenslon ol Pl[aab, but also
wlth the zaahlrl dlmenslon. May Allah be-
stow hldaayat to the ladles ol lslam.
"1be Mojl|s" vol.15 No.4
Mojl|sul ulemo of 5outb 4ft|co
cootJ ftom poqe 4
uhlkr ol Allah. 8eclte the uhlkr - La llaha
lllallaahu constantly and ln abundance. ln-
sha'Allah, your heart wlll open up and you
wlll understand that these lssues pertalnlng
to the dlstant past hlstory ol manklnd are
lrrelevant lor the purpose ol galnlng near-
ness to Allah. reclsely lor thls reason does
the Cur'an not concern ltsell wlth the de-
talls ol hlstorlcal events.
12. (Jol . 15, Issue: 1)
han, where he completed many ol hls
monumental wrltlngs. nevertheless, he
contlnued travelllng and the excesslve
mental exertlon as well as polltlcal turmoll
spollt hls health. llnally, he returned to
Pamadan where he dled ln 1037 A.u.
Pe was the most lamous physlclan,
phllosopher, encyclopaedlst, mathematl-
clan and astronomer ol hls tlme. Pls ma[or
contrlbutlon to medlcal sclence was hls
lamous book al-Canun, known as the
"Canon" ln the West. 1he Canun ll al-1lbb
ls an lmmense encyclopaedla ol medlclne
extendlng over a mllllon words. lt surveyed
the entlre medlcal knowledge avallable
lrom anclent and Musllm sources. uue to
lts systematlc approach, "lormal perlectlon
as well as lts lntrlnslc value, the Canun su-
perseded 8azl's Pawl, All lbn Abbas's
Mallkl, and even the works ol Calen, and
remalned supreme lor slx centurles".
ln addltlon to brlnglng together the
then avallable knowledge, the book ls rlch
wlth the author's orlglnal contrlbutlon. Pls
lmportant orlglnal contrlbutlon lncludes
such advances as recognltlon ol the conta-
glous nature ol phthlsls and tuberculosls,
dlstrlbutlon ol dlseases by water and soll,
and lnteractlon between psychology and
health. ln addltlon to descrlblng pharmacol-
Abu All al-Pussaln lbn Abdallah lbn
Slna was born ln 980 Au at Alshana near
8ukhara. 1he young 8u All recelved hls
early educatlon ln 8ukhara, and by the age
ol ten had become well versed ln the study
ol the Curan and varlous sclences. Pe
started studylng phllosophy by readlng
varlous Creek, Musllm and other books on
thls sub[ect and learnt loglc and some other
sub[ects lrom Abu Abdallah natlll, a lamous
phllosopher ol the tlme.
Whlle stlll young, he attalned such
a degree ol expertlse ln medlclne that hls
renown spread lar and wlde. At the age ol
17, he was lortunate ln curlng nooh lbn
Mansoor, the klng ol 8ukhara, ol an lllness
ln whlch all the well-known physlclans had
glven up hope. Cn hls recovery, the klng
wlshed to reward hlm, but the young physl-
clan only deslred permlsslon to use hls
unlquely stocked llbrary.
Cn hls lather's death, 8u All lelt
8ukhara and travelled to !ur[an where kha-
warlzm Shah welcomed hlm. 1here, he met
hls lamous contemporary Abu 8alhan al-
8lrunl. Later he moved to 8ay and then to
Pamadan, where he wrote hls lamous book
Al-Canun ll al-1lbb. Pere he treated Shams
al-uaulah, the klng ol Pamadan, lor severe
collc. lrom Pamadan, he moved to lspha-
(Jol. 15, i ssue: 1) 13.
oglcal methods, the book descrlbed 760 drugs and be-
came the most authentlc materla medlca ol the era. Pe
was also the llrst to descrlbe menlngltls and made rlch
contrlbutlons to anatomy, gynaecology and chlld health.
Pls phllosophlcal encyclopaedla kltab al-Shlla
was a monumental work, embodylng a vast lleld ol
knowledge lrom phllosophy to sclence. Pe classllled the
entlre lleld as lollows: theoretlcal knowledge: physlcs,
mathematlcs and metaphyslcs, and practlcal knowledge:
ethlcs, economlcs and polltlcs. Pls phllosophy syntheslses
Arlstotellan tradltlon, neoplatonlc lnlluences and Musllm
theology.
lbn Slna also contrlbuted to mathematlcs, phys-
lcs, sound and other llelds. Pe explalned the "castlng out
ol nlnes" and lts appllcatlon to the verlllcatlon ol squares
and cubes. Pe made several astronomlcal observatlons,
and devlsed a contrlvance slmllar to the vernler, to ln-
crease the preclslon ol lnstrumental readlngs. ln physlcs,
hls contrlbutlon comprlsed the study ol dlllerent lorms
ol energy, heat, llght and mechanlcal, and such concepts
as lorce, vacuum and lnllnlty. Pe made the lmportant
observatlon that ll the perceptlon ol llght ls due to the
emlsslon ol some sort ol partlcles by the lumlnous
source, the speed ol llght must be llnlte. Pe propounded
an lnterconnectlon between tlme and motlon, and also
made lnvestlgatlons on speclllc gravlty and used an alr
thermometer.
ln the lleld ol sound, hls contrlbutlon was an lm-
provement over larabl's work and was lar ahead ol
knowledge prevalllng elsewhere on the sub[ect. uoubllng
wlth the lourth and lllth was a 'great' step towards the
harmonlc system and doubllng wlth the thlrd seems to
have also been allowed. lbn Slna observed that ln the
serles ol consonances represented by (n + 1)/n, the ear ls
unable to dlstlngulsh them when n = 43. ln the lleld ol
chemlstry, he dld not belleve ln the posslblllty ol cheml-
cal transmutatlon because, ln hls oplnlon, the metals dll-
lered ln a lundamental sense. 1hese vlews were radlcally
opposed to those prevalllng at the tlme. Pls treatlse on
mlnerals was one ol the "maln" sources ol geology ol the
Chrlstlan encyclopaedlsts ol the thlrteenth century. 8e-
sldes Shlla hls well-known treatlses ln phllosophy are al-
na[at and lsharat. (toJ|o|slom.otq.zo)
.votber Cbavce
!bev afi a.av .ti
;R.) vaae .a;aab, be
rovta ari.e after a rer, tov
tive. Ovce, .oveove tbovbt
tbat be .tet ara, rbit.t iv
.ataab, .o be icea biv
frov tbe bac. e roe v
frov .a;aab ava recitea,
vva tittaabi ra ivva
ita,bi raa;ioov. Dia fatt
off to .tee. O vo! or cav
fatt off to .tee ava .oit
tbe .ataab of tbe eote.
Ove aa, .oveove iv.i.tevtt,
a.ea biv, !b, ao ,ov
vae .vcb a tov .a;aab.
e retiea, !bev o ivto
.a;aab ava ivteva to rae
v, tbiv to v,.etf, et
ve recite ove vore vb
baavattab, erba. va,
verer et avotber oortvvit,
to vae .a;aab aaiv.
.ttabv .bar! !bat a
teret of cov.ciov.ve.. ritb
re.ect to tbe re.evce of
aeatb! f ovt, re covta at.o
be bte..ea ritb tbi. covai
tiov.
;Matfooaat of aqeebvt
|vvat )
14. (Jol . 15, Issue: 1)
Dr. Habib Siddiqui
S1AnWCCu CC88 was a Parvard
educated hlstorlan who llved and taught ln
lstanbul, 1urkey nearly a century ago. ln
1914 he publlshed a book, based on hls
experlences ln the Crlent. ln hls book
"lslamlc Contrlbutlon to Clvlllzatlon", he
wrltes: "As l moved among the common
people l was partlcularly struck wlth thelr
serenlty and calm at all tlmes. Along the
qual ol the 8osphorus, lor example, one
had an opportunlty to see the dlllerence ln
temperament whlch set the Musllm trader
apart lrom hls competltors. Whlle others
were always on the watch lor customers,
shoutlng loudly and wavlng as they saw
potentlal patronage, and olten [umplng out
ol thelr boats ln order to lnduce trade, the
Musllm sat ln lordly calm, waltlng ln peace
lor whatever customer Allah wllled to send
hlm. Actually, thls attltude was more per-
suaslve to us than the hurry-scurry ol the
Creek and Armenlan boatmen, whom we
brushed aslde ln order to reach the boat ol
a 1urk.
1hls Musllm attltude ol lmmense
calm ln the mldst ol the llle ol commerce
was even more notlceable ln the lstanbul
bazaars. 1here many ol the rug merchants
sat ln lront ol thelr bazaars ln order to en-
tlce passers-by. 8ut the 1urklsh rug dealers
sat calmly on a platlorm ln the rear ol thelr
bazaars, not delgnlng to move untll you
had lound a rug you were lnterested ln and
asked them lts prlce. lt was the custom ol
the 1urk to name a prlce about twenty-llve
per cent more than normal, and come
down to normal ln the course ol that bar-
galnlng whlch then was an lndlspensable
element ol commerclal llle ln the Last. Cn
the other hand, lt was the custom ol many
other rug merchants to name to green-
horns a prlce three or lour tlmes greater
than normal. Amerlcan tourlsts, havlng
been told that one should always bargaln,
would take dellght ln brlnglng the prlce
down to hall the orlglnal amount de-
manded and go away proud ol thelr bar-
galnlng sklll -- not knowlng that they had
pald ln the end twlce the normal value.
1he 1urks were not only honest as
merchants, but they were also honest as
servants. lt was a common saylng among
(Jol. 15, i ssue: 1) 15.
the Amerlcan mlsslonarles that ll one by
accldent lost an artlcle ln a 1urklsh vlllage,
nlne tlmes out ol ten lt would be returned.
1hls was hardly true ln other Lastern vll-
lages. Common plllerlng seems to have
been stamped out early ln the hlstory ol
lslam by the very strlngent rules enlorced
agalnst lt. l was amazed ln a 1urklsh town,
to see a haberdashery stall open to the
sldewalk lelt entlrely unguarded on a lrl-
day whlle the proprletor was attendlng
mosque servlce."
My speech ls about 8ulldlng lslamlc
Attltude, knowledge and Skllls, wlth em-
phasls on Character uevelopment by Col-
lectlve/ubllc Crganlzatlonal Actlvltles.
Pow to do thls?
1here ls an Alrlcan ldlom: lt takes
a vlllage to ralse a chlld." lt ls absolutely
true. ?ou cannot expect to ralse a good
chlld wlthout contrlbutlon lrom every ma-
[or element wlthln a soclety. lt all starts
wlth the lamlly, the parents. lt ls no won-
der that our rophet Muhammad
(Sallallahu Alalhl Wasallam) sald, "A lather
cannot glve hls son anythlng better than
rellned manners and llne educatlon." [al-
Pakem]
ln the classlcal work "8ahr al-
lava'ld" lt ls wrltten, "know that the well-
belng ol chlldren ls due to thelr parents,
and thelr perdltlon ls also due to thelr par-
ents... 1he rophet (Sallallahu Alalhl Wasal-
lam) sald, "Cod curse the lather whose
chlld ls dlsobedlent," that ls, may Cod's
curse be upon that lather whose sons are
dlsrespectlul." Also: lt ls related ln the
[rophetlc] 1radltlons that on the Morrow
ol !udgment sons wlll grasp thelr lather's
sklrts, and wlves the sklrts ol thelr hus-
bands, saylng, "Lord Cod, they dld not
teach us the rules ol the Law, therelore we
are bound lor Pell-llre out ol lgnorance."
lor people are destlned lor aradlse
through knowledge and lor Pell-llre
through lgnorance." - [8ahr al-lava'ld]
As we conslder educatlng our Mus-
llms, we must make sure that they under-
stand why they were created by Allah
(SW1). 1he Cur'an says: "Pad lt not been
lor My worshlp, l would not have created
!lnn and man." As we can see, lbadah or
worshlp ln lslam ls not llmlted to prayer
alone, but ls a 24/7/363 allalr. lt ls meant
to ralse Cod-consclousness, so that a per-
son ls aware that even ll he or she does not
see Allah, Pe sees hlm/her.
Let me here relate a story lrom
1adhklrat al-Aullya ol larld al-uln Attar (8):
A certaln shaykh [!unayd al-8aghdadl (8)]
lavored one ol hls dlsclples over others be-
cause ol the latter's Cod-consclousness.
Cther dlsclples obvlously were [ealous
about the Shaykh's lavorltlsm. Cne day to
prove the polnt, the Shaykh gave each dls-
clple a lowl to klll lt ln a place where no one
could see hlm. All the dlsclples returned
alter kllllng thelr lowls, except the lavored
dlsclple. 1he shaykh lnqulred why he had
returned wlth the llve lowl. 1he dlsclple
replled, "l could not llnd a place where Al-
lah would not see me." Pls Cod-
consclousness dld not allow hlm to be
heedless ol Allah's presence. 1he shaykh
then told hls other dlsclples: "now you
know thls youth's real rank, he has attalned
to the constant remembrance ol Al-
lah." [uevotlonal Storles: Pablb Slddlqul,
A.S. noordeen, kuala Lumpur, Malaysla]
Cur r ophet Muhammad
(Sallallahu Alalhl Wasallam) sald, "Avoldlng
slnlul acts ls the mother ol worshlp
(ummul lbadat)." [Al-Munabblhat, tr. Pablb
Slddlqul, l81, kuala Lumpur, Malaysla]
knowledge ls essentlal lor charac-
ter bulldlng. A 1radltlon says: lt ls only the
1. (Jol . 15, Issue: 1)
tan Mahmoud ol Chaznl.)
1he [urlsprudent was qulte amazed
that a dylng man should show lnterest ln
such matters.
Abu 8ayhan sald, "l should llke to
ask you: whlch ls better, to dle wlth knowl-
edge or to dle wlthout lt?"
1he man sald, "Cl course, lt ls bet-
ter to know and then dle."
Abu 8ayhan sald, "1hat ls why l
asked my llrst questlon."
Shortly alter the [urlsprudent had
reached hls home, the crles ol lamentatlon
told hlm that Abu 8ayhan had dled.
(Murtaza Motaharl: Splrltual ulscourses)
unlortunately, the same lslam that
was responslble lor loundlng the ground-
work lor lslamlc Clvlllzatlon, whlch was to
lnltlate the Luropean 8enalssance, ls now
looked upon as a regresslve lorce ln today's
world. 8y many ol our own so-called Mus-
llms, lslam ls not looked upon as a compre-
henslve way ol llle. 8y vast ma[orlty ol our
people, lslam, llke Chrlstlanlty, ls vlewed as
a casual thlng - a lrlday allalr that ls llmlted
to prayer (salat), lastlng (saum), zakat and
perlormlng ha[[ (but the splrlt ls mlsslng).
lslam ls olten mlxed wlth local non-lslamlc
culture (ldentlty crlsls).
1he Musllm world ls now a back-
ward natlon that ls behlnd every other na-
tlon ln every human lndex. lt has, sadly,
become a soclety that ls at ease wlth
crlmes and corruptlon. Most ol lts govern-
ments are corrupt. Worse yet, they are ol-
ten represslve governments, whlch are at
war wlth thelr own people. 1hey have cre-
ated a soclety ol sycophants or cllents, and
not ol merltocracy where competency
rules. 1he end result ls a Musllm world ol
zeros!
As to how to bulld lslamlc attltude,
knowledge and skllls, wlth emphasls on
erudlte ones who can truly worshlp Allah ln
the rlght way. lmam Abu Panlla (8) sald,
"Worshlpplng wlthout knowledge ls llke
bulldlng on dung." [lslamlc Wlsdom: Pablb
Slddlqul, 8lkalpa ress, uhaka]
Muhammad (Sallallahu Alalhl Wa-
sallam) sald, "An 'Aallm (learned person) ls
superlor to a worshlpper as the lull moon ls
superlor to all the stars. 1he ulama
(scholars) are helrs ol the prophets and the
prophets do not leave any lnherltance ln
the shape ol dlrhams and dlnars (wealth),
but they do leave knowledge as thelr leg-
acy. As such a person who acqulres knowl-
edge acqulres hls lull share." [Abu uawud
and 1lrmlzl: Abu uarda (8A)]
Passan al-8asrl (8) sald, "1he lnk ol
a scholar ls holler than the blood ol a mar-
tyr." [kashl al-khala': Al-khatlb al-8aghdadl
(8)]
lt ls thls lmportance ol knowledge
whlch made the Musllm Arabs, the lollow-
ers ol Muhammad (Sallallahu Alalhl Wasal-
lam), to become the torchbearers or van-
guards ol knowledge ln an age ol darkness
radlatlng llght ln all dlrectlons. 1hey cre-
ated an lslamlc clvlllzatlon, drlven by ln-
qulry and lnventlon, whlch was to become
the envy ol the rest ol the world lor nearly
a mlllennlum.
lt ls thls splrlt, the unquenched
thlrst lor knowledge, whlch made Abu 8ay-
han al-8lrunl to ask a questlon on lnherl-
tance law or some other related lssue whlle
he was lylng on hls deathbed. (Abu 8ayhan
al-8lrunl was a great sclentlst, physlclst,
astronomer, soclologlst, llngulst, hlstorlan,
and mathematlclan whose true worth may
never be known. Pe ls consldered the la-
ther ol unllled lleld theory by nobel Laure-
ate - late rolessor Abdus Salam. Pe llved
nearly a thousand years ago and was a con-
temporary ol lbn Slna (Avlcenna) and Sul-
(Jol. 15, i ssue: 1) 17.
many Musllms - lndlgenous and lmmlgrants
allke -- to become role models lor the socl-
ety at large. no wonder, thelr lnteractlon
wlth the local communlty has helped to
curb negatlve stereotypes agalnst lslam
and Musllms. And, lslam ls thrlvlng ln north
Amerlca.
Cur rophet (Sallallahu Alalhl Wa-
sallam) sald, "As you are, so wlll you have
your leaders."
Leadershlp matters. My hope ls
that one day each one ol our Musllm na-
tlon states wlll have representatlve leader-
shlp that ls honest, [ust and mlndlul ol thelr
obllgatlons, l.e., enllghtened and benevo-
lent leadershlp that promote merltocracy
and competence. And that ln not too dls-
tant a luture, we shall be able to reclalm
our lost herltage and become once agaln
the torchbearers ol progress and enllghten-
ment ln our world that stlll needs a llle-
savlng deen. And lslam ls that deen! 1hank
you lor llstenlng to my speech.
character development by collectlve/publlc
organlzatlonal actlvltles, let me share
somethlng that may help. ln the uSA and
Canada, the Musllm Students Assoclatlon
(MSA) has been --
- organlzlng !um'aa prayer ln uS and Can-
ada unlverslty campuses
- organlzlng dally prayers ln musallas near
the campus
- organlzlng weekly halaqa
- dlscusslng Cur'an and Sunnah
- dlscusslng lssues ol relevance
- promotlng a Musllm ldentlty ln a non-
Musllm country
- teachlng lslamlc etlquette and manners
- llstenlng to storles lrom those who con-
verted to lslam
- encouraglng group actlvltles that loster
brotherhood
- golng together and perlormlng commu-
nlty servlce
- show that Musllms are people who care
about others.
1hls type ol actlvltles has allowed
eaiv .bovt .ttab !itbovt Kvorteae
1be re.evt aa, veea for vorteae ava viaavce votirate. att of v. to covre, .ttab. ve.
.ae to otber.. orerer, aoiv .o vece..itate. tbat ove eerci.e. tbe vtvo.t care becav.e fat.et,
attribvtiv .ovetbiv to Qvrav, .ttab, or i. Me..ever ;attattabv .taibi !a.attav)
cov.titvte. a rare .iv. 1bi. i. ba.ea ov tbe viaavce frov tbe Qvrav ava re tearv tbi. frov
tbe robet. covaviov. a. rett. or eavte, .ttab vevtiov. iv tbe Qvrav: a,: 1be
tbiv. tbat v, ora ba. ivaeea forbiaaev are ataraabi.b ;itteat .evat act.), rbetber
covvittea oevt, or .ecrett,, .iv. ;of att iva.), vvribteov. ore..iov, ;oiviv artver. ;iv
ror.bi) ritb .ttab for rbicb e ba. irev vo avtborit, ava .a,iv tbiv. abovt .ttab of
rbicb ,ov bare vo vorteae. .t.raaf:
Ovar biv Kbatab at.o vevtiovea: erare of v.iv ,ovr oiviov iv retiiov. vatter.. Ove,
tberefore, vv.t be etra carefvt iv .a,iv tbiv. iv vatter. of retiiov ritbovt roer vort
eae ;itv).
18. (Jol . 15, Issue: 1)
uld you do your homework?"
Sound lamlllar? Well, lt ls that tlme ol year
agaln - school books, penclls, homework,
and report cards. school ls back ln. ll you
thlnk one ol the most challenglng aspects
ol the school year ls gettlng your klds to do
thelr homework tlmely and regularly, you
are not alone. 8ut do not lret. there ls
hope! Pere are several thlngs you can do to
make homework tlme less stresslul and
more en[oyable thls year, ln sha Allah.
In|t|a| Checks
1he llrst thlng you want to do ls
rule out ll your chlld has a learnlng dlsabll-
lty. Some klds do not want to do thelr
homework because they have speclal learn-
lng challenges. 1hese chlldren may need
addltlonal lnstructlon or one-on-one help.
?our chlld's teacher should be able to help
you determlne ll your chlld has a learnlng
dlsablllty.
keward
ll a learnlng dlsablllty ls not causlng
your chlld's lackluster homework perlorm-
ance, try ollerlng hlm somethlng that wlll
be an lncentlve to do hls homework. uslng
an lncentlve Chart ls one ol the best ways
to motlvate your chlld to do somethlng he
has llttle deslre dolng.
Cl course, lncentlve charts and re-
wardlng chlldren lor proper behavlour have
become a controverslal lssue as ol recent.
Some are ol the oplnlon that rewardlng
your chlld lor good behavlour can send the
wrong message. 1hey leel that chlldren
should behave properly slmply because thls
ls the sultable thlng to do. 1hey also con-
tend that lt can make a chlld dependent
upon belng rewarded whenever they are
encouraged to behave properly. 1here ls
valldlty ln all ol these polnts. Powever,
throughout the Cur'an Allah (glorllled and
exalted be Pe) remlnds us olten ol the re-
ward we wlll recelve lor belng rlghteous
and obeylng Pls laws.
8ut those who heed thelr Lord wlll
have Cardens through whlch rlvers llow, to
llve ln lorever as a welcome lrom Allah.
What ls wlth Allah ls better lor those who
are truly good." [3:198]
8ut whoever comes to Plm as a
bellever havlng done rlghteous deeds - lor
(Jol. 15, i ssue: 1) 19.
those wlll be the hlghest degrees [ln posl-
tlon]:" [20:73]
Adults wlth thelr lull mental lacul-
tles recelve encouragement lrom Allah
(glorllled and exalted be Pe) to obey Pls
rullngs. Chlldren, who are ol less sound
mlnd, can benellt lrom lncentlves, as well.
Make a Star Chart
Cne ol the slmplest lncentlve pro-
grams ls the Star Chart system. lt ls really
qulte easy to set up. When you set up your
Star Chart system, explaln the new pro-
gram to your chlld prlor to lmplementlng lt.
Let hlm know you have lound a lun new
way to help hlm do hls homework. Cet a
blank sheet ol paper and wrlte your chlld's
name at the top. lnlorm hlm that each day
he completes hls homework on tlme, he
gets a star. Let hlm know that alter he
earns 10 stars, he gets a speclal treat. 1hen
the two ol you bralnstorm dlllerent places
he would llke to go or toys he would llke
you to purchase or some other speclal ac-
tlvlty he would llke to partlclpate ln.
keep ln mlnd the reward need not
be expenslve or lavlsh. Maybe he would
llke to have hls lrlends over to spend the
nlght. Lnsure the selectlon ol rewards ls
what you are wllllng to lollow through on.
1hen post the star chart and llst ol rewards
where your chlld can vlew them olten. 1he
relrlgerator or bedroom door are good
places where he wlll see them olten as a
remlnder.
Some parents preler uslng more
elaborate charts to help thelr chlld leel
how speclal the Star Chart system ls. 8eady
-made colourlul charts can be purchased at
school supply stores and some department
stores ln the statlonary sectlon. ?ou can
also deslgn your own star chart wlth col-
ourlul plctures, lancy drawlngs or adheslve
stlckers to make the program lnltlally more
excltlng. 1hls can be a speclal actlvlty lor
you and your chlld to work on together. lt
can make the chart even more speclal, be-
cause lt allows you and your chlld to par-
tlclpate ln an en[oyable actlvlty together.
Lach day your son does hls home-
work, place a star on hls chart. 8e sure to
let hlm know he has a star when you put lt
up. 1he days your son neglects completlng
hls homework, remove a star at the end ol
the day. ll he does not have stars to re-
move, put up a check. Checks are used wlth
the Star Chart system and should be ex-
plalned to your chlld as well. 1hey are glven
when your son lalls to complete hls home-
work lor the day. Make sure you let hlm
know he has a star oll (or check) lor not
dolng hls homework.
Avold squabbllng wlth your chlld
over hls lallure to complete hls homework.
Let the stars and checks speak lor you, ln-
stead. ll your son gets 6 checks, deprlve
hlm ol a prlvllege he en[oys. ?ou can take
away the computer lor 1, 2, or 3 days
(dependlng on age), take away hls outslde
playtlme, or whatever you deem he would
dlsllke glvlng up.
keep ln mlnd that every set ol 10
stars earns a reward. Cnce a set ol 10 has
been earned, the lndlvldual stars lrom that
10 cannot be removed.
Incent|ve Ideas
Pere are some rewards you can use
lor your star chart:
Cutlngs
Small toys
lrlends over
Slumber party
Speclal dessert
Pelp mom cook
lay game wlth mom
2. (Jol . 15, Issue: 1)
Pa..iov for .ttab`. !ora
Zvba,aab ra. tbe rife of Kbateefab aaroov .rRa.beea. 1bere v.e to be
ove tbov.ava vaia. iv ber atace recitiv tbe Qvraav Ma;eea. 1be atace ecb
oea ritb tbeir barvoviov. roice. rbicb .ovvaea tie tbe bviv of bee..
;!afa,aatvt .`,aav rot. 2, . 11)
e..ov: er tore for tbe Qvraav Ma;eea vaae ber free tbe tive of ove tbov
.ava of ber vaia., iv oraer to recite tbe Qvraav Ma;eea. 1be tea.t re cav ao i.
to free at tea.t fifteev vivvte. aait, frov ovr bv., ava bectic tire. to recite tbe
rora of ovr .ttab 1aata. Revevber, ti.teviv to tbe Qvraav Ma;eea ov CD
or raaio cavvot .vb.titvte it. recitatiov.
8ubble bath
Select menu lor dlnner
Mom helps wlth a chore
Cet a dollar
Lxtra tlme on computer
Lxtra 1v tlme
Lxtra tlme on vldeo game
1ake a walk wlth mom
8emove slx checks lrom the chart
D|s|ncent|ve Ideas
Pere are a lew ldeas you can use
lor penaltles:
Less or no computer tlme
Less or no 1v tlme
Less or no vldeo game tlme
no outlng
ay money
100 [umplng [acks
20 push-ups
Clean house
lold clothes
Wash dlshes
Stay ln room lor tlme out (1 mlnute per
year ln age)
Wrlte standards
Co to bed early
keep ln mlnd, some chlldren may
delenslvely make comments such as l
don't care about stars anyway!" or So
what?" lgnore these comments and con-
tlnue wlth the program.
uo not glve up on the Star Chart
system. lt ls a remarkable dlsclpllne
method that brlngs amazlng results. keep
up the good work, and you are sure to see
success, ln sha Allah.
uslng the Star Chart system lor
homework ls a marvelous way to help you
and your chlld become more productlve
thls school year. Chlldren no longer have to
llsten to constant nagglng lrom parents.
arents are able to lnsplre good homework
hablts by uslng gentle encouragement ln-
stead ol harsh enlorcement. 1hls makes
homework tlme more pleasurable lor both
parent and chlld.
now you are all set wlth a golden
key lor a productlve school year ol home-
work wlth you and your chlld. Share your
experlence wlth the Star Chart system ln
the comments sectlon below.
ltoJuct|ve Musl|ms
(Jol. 15, i ssue: 1) 21.
ln lslam lear ol Cod, obedlence to
Cod and sacrlllclng lor Cod's cause are
stages (that should be malntalned) on the
splrltual path to somethlng better, love lor
Cod.
1here are many reasons people
become Musllm. Among those reasons are
leellngs ol the need to be a part ol some-
thlng better than what they have, bellevlng
that lslam holds more truth than other be-
llels, or re[ectlng somethlng once belleved.
Attrlbutes that are obtalned by the Musllm
are lear ol Cod, and love lor Cod. 1he last
belng the hlghest reason to worshlp. ?et
obtalnlng Love lor Cod ls a process. lt ls
somethlng to be achleved. Cne does not
slmply wake up lovlng Cod. 8ut once love
ol Cod ls had lt ls llke no other type ol love
that has been experlenced.
1hose Who Love God
Love ol Cod causes one to en[oy
llle more lully. lt causes the Musllm to real-
lze that Cod ls the only non-changlng real-
lty. Pe ls the Sure 8eallty and 1ruth (al-
haqq).
"et tbete ote meo wbo toke (fot wotsb|p)
otbets bes|Jes 4llob, os euol (w|tb 4llob).
1bey love tbem os tbey sboulJ love 4llob.
8ut tbose of lo|tb ote ovetflow|oq |o tbe|t
love fot 4llob." (2.165)
Pence, lalth ls llrst mentloned as a
necessary component ol achlevlng Love lor
Cod. lt ls mlsplaced when leellngs lor cre-
ated thlngs, or belngs, causes a dlverslon
lrom locuslng on the Consclous 8eallty that
created all. 1he Consclous 8eallty that sus-
talns all. lalth ls the declslon ol the bellever
to worshlp that whlch ls unseen and unsee-
able ln thls llle.
Deve|op|ng Love for God
ueveloplng love lor Cod beglns
wlth the study ol the dlvlne. Sclence now
tells us that there ls a component ln the
braln that creates wlthln humans the deslre
to belleve ln a hlgher power. When we ln-
tentlonally work to develop that part ol our
Khalil Green
22. (Jol . 15, Issue: 1)
belng, new paths are created and opened
wlthln the person. 1he Musllm beglns to
leel the need to worshlp (lbadda), pray
(salat), and remember (uhlkr - a lorm ol
medltatlon) Cod. Cod beglns to take prece-
dence over the Musllm's llle. She/Pe beglns
to look on Cod wlth reverence and be-
comes a seeker on the path alter Cod's
Creatness.
"1bose tbot tuto (to 4llob) |o tepeotooce,
tbot setve n|m, ooJ pto|se n|m, tbot woo-
Jet |o Jevot|oo to tbe couse of 4llob,. tbot
bow Jowo ooJ ptosttote tbemselves |o
ptoyet, tbot eojo|o qooJ ooJ fotb|J ev|l,
ooJ obsetve tbe l|m|t set by 4llob,- (1bese
Jo tejo|ce). 5o ptoclo|m tbe qloJ t|J|oqs to
tbe 8el|evets". (9.112)
Attr|butes of 1hose Who Love God
Love ol Cod brlngs about the best
ln the lndlvldual whose actlons benellt
those around. Cut ol love lor Cod the Mus-
llm wlll do everythlng, lrom waklng mo-
ment to sleep, courageously battllng lower
deslres to please her/hls lord. Sacrlllclng
what she/he ls ln possesslon ol lor the sake
ol the 8eloved.
"lt |s oot t|qbteousoess tbot ye tuto yout
foces 1owotJs eost ot west, but |t |s t|qbt-
eousoess- to bel|eve |o 4llob ooJ tbe lost
uoy, ooJ tbe 4oqels, ooJ tbe 8ook, ooJ tbe
Messeoqets, to speoJ of yout substooce,
out of love fot n|m, fot yout k|o, fot ot-
pboos, fot tbe oeeJy, fot tbe woyfotet, fot
tbose wbo osk, ooJ fot tbe toosom of
sloves, to be steoJfost |o ptoyet, ooJ ptoc-
t|ce tequlot cbot|ty, to fulf|ll tbe coottocts
wb|cb ye bove moJe, ooJ to be f|tm ooJ
pot|eot, |o po|o (ot suffet|oq) ooJ oJvets|ty,
ooJ tbtouqbout oll pet|oJs of poo|c. 5ucb
ote tbe people of ttutb, tbe 4llob-
feot|oq." (2.177)
Lxamp|e of Cne Who Loves God
Cod rewards those who work to
develop love lor Plm and who yearn lor
thelr meetlng wlth Plm. 1he Curan glves an
example ol one who strlves and struggles
through llle whlle awaltlng the llnal meet-
lng wlth Cod. Cne who struggles to deal
wlth the twlst and turns that dally llle pre-
sents. Cne who strlves to keep hls lamlly
lntact whlle lncreaslng thelr splrltual
growth. ln the lather ol !ohn (?ahya) the
8aptlst there ls the lollowlng example ol
one pleadlng to hls Lord out ol Love ln the
mldst ol allllctlon and adverslty.
So We llstened to hlm: and We
granted hlm ?ahya: We cured hls wlle's
(8arrenness) lor hlm. 1hese (three) were
ever qulck ln emulatlon ln good works, they
used to call on us wlth love and reverence,
and humble themselves belore us. (Curan
21:90)
When allllcted wlth paln, sorrow,
and adverslty, the Musllm turns to Cod
wlth Love.
khalll Creen has obtalned a 8ache-
lors uegree wlth uepartmental Ponors ln
8ellglous Studles lrom Washburn unlver-
slty ln 1opeka, kansas. Pls locus was, and
remalns, on lslamlc and mystlc tradltlons.
Pe has held the tltle ol lmam lor the State
ol kansas as lts llrst Musllm Chaplaln ln a
correctlonal lnstltutlon.
(Jol. 15, i ssue: 1) 23.
Plstory ls a dark body wlth a lew
brlght patches here and there. Cne such
brlght patch ls Muhammad (Sallallahu
Alalhl Wasallam). Pumanlty walts lor mll-
lennlums lor the llke ol hlm to appear. lt
wlll take a whole page to name the greats
ol past hlstory, but, who can be named
whose deep lnlluence over cultures and
clvlllzatlons has remalned boldly stamped
rlght up and lnto the 21st century? A hls-
tory that lgnores hlm ln any epoch ls not
the hlstory ol the humanlty, but perhaps,
hlstory ol an lsolated people, an lsolated
culture, a hlstory ol the dark.
1hose alter the rophet (Sallallahu
Alalhl Wasallam) who supplanted burnt out
8oman and erslan embers wlth sparkllng
beacons that radlated across centurles,
were not unaware ol who was - alter Cod
- the llrst cause ol lt all. Larly at Makkah,
when he presented hls call to the trlbes
around the town, one ol the chlels re-
marked, 1hls message wlll anger the 8o-
mans and erslans." So, they knew what
the call was about, and who exactly the
caller was. lt was natural, therelore, that
they should watch hls every act, and plck
up every word lor the eager ears ol thelr
sons and grandsons who were destlned to
llve out thelr llves amld sand dunes and
palm trees shepherdlng camels and collect-
lng dung - ll not lor Muhammad (Sallallahu
Alalhl Wasallam). Who was lt who gave the
emplres to nomads - worse than dogs as
the 8omans and erslans would say about
them? Who was lt who sent erslan carpets
and 8oman couches lnto thelr tents? Who
was lt that gave them the moral values
armed wlth whlch they subdued, llberated,
and elevated natlons alter natlons?
1alks and gosslps ln the campllres
ol the mllltary colonles set up at the end ol
the llrst century ln Spaln, Marrakesh, 1unls,
Lgypt, Syrla, lraq, ersla, Ceorgla, kurdl-
stan, Asla Mlnor, Slndh, Sudan, and dozens
ol other towns, could not have but cen-
tered upon Muhammad (Sallallahu Alalhl
Wasallam), hls llle and personallty - the
1be l|fe of ltopbet MubommoJ, oo wbom be peoce, bos beeo tbe subject mottet of couot-
less occouots ooJ oottot|ves tooq|oq ftom tbe skept|col, by b|s oppooeots, to tbe
boq|oqtopb|col, by b|s |ooumetoble followets tbtouqbout b|stoty. lo wbotevet l|qbt be |s
potttoyeJ, tbete |s oo Jeoy|oq tbe foct tbot b|s l|fe ooJ coott|but|oos towotJs tbe couse of
moos ptoqtess coooot be |qooteJ by ooy |mpott|ol stuJeot of b|stoty. lteseoteJ bete-
uoJet |s o petsoool opptec|ot|oo of tbe petsoool|ty wbo tevolut|oo|zeJ tbe coutse of bu-
moo b|stoty |o o pet|oJ exteoJ|oq ovet o l|ttle mote tboo two JecoJes.
5yed lqbo/ 2oheer
24. (Jol . 15, Issue: 1)
slngle man responslble lor the llghtnlng
pace ol mllltary conquests powered by
moral, lntellectual and splrltual mlght, that
had brought the 8edoulns lnto wonder-
lands about whlch they had only heard
lrom stray travelers, but had never dreamt
ol ever slghtlng wlth thelr eyes ln thelr llle.
Wlde-eyed and spell-bound they
would have llstened wlth attentlve ears to
the accounts ol Muhammad (Sallallahu
Alalhl Wasallam), who was lar removed
lrom them and thelr recently acqulred
luxurles" - as they were told. 1hey would
hear thelr mllltary leaders acknowledge
thelr debt to hlm who llved ln a cottage slx
loot hlgh, as long and as wlde, on dates and
barley, dlctatlng prlnclples that glve llle to
llle, soclety and culture, lrom wlthln a hut-
llke structure called mosque, capacltated to
hold elght score men and women, dlm dur-
lng the day and dark at nlght, where thelr
grandlathers sat, spat on the ground and
covered lt wlth sand. 1ears rolled down
thelr eyes at the descrlptlon ol hls slmpler
than the slmplest llle ol thlrst and hunger,
toll and dlstress, lorclng hls way across the
lands, tearlng through the darknesses, sub-
dulng trlbes, urglng them to look deep lnto
the wlde eyes ol destlny urglng them to
rlse, march lnto the horlzons, challenge the
organlzers ol a despolled world, and launch
a moral and lntellectual emplre to last a
thousand years, on prlnclples and detalls
that he would equlp them wlth as they lelt.
C Mua`dh," he sald to a young
governor leavlng out lor the provlnce,
remember that you are headlng to a peo-
ple ol Scrlpture. So, when you meet them,
lnvlte them to: there ls no delty but Allah
and Muhammad ls Pls Messenger. ll they
obey you ln that, then lnlorm them that
Allah has commanded them llve prayers
durlng the day and nlght. ll they obey you
ln that, let them know that Allah has obll-
gated upon them charlty. lt wlll be taken
lrom them and dlstrlbuted among thelr
poor. ll they obey you ln that, then beware
that you seek lrom them the best part ol
thelr wealth. 8eware ol the lnvocatlon ol
the oppressed, lor, there ls no vell between
lt and Allah."
ll they had lmmense respect lor
Abu 8akr and ùmar, ùthman and Àll,
1alha and Zubayr, Abu uharr and lbn
Masùd, Musàb and 8llal, ubayy b. ka`b
and Abu ùbaydah, Sumayyah and umm
uarda', À'lsha and umm Salamah - hls
Companlons all, and nameless others - the
examples ln plety, wlsdom, sagaclty, hum-
bleness and lngenulty - then, they could
place thelr master Muhammad (Sallallahu
Alalhl Wasallam) only below Cod ln admlra-
tlon, adoratlon, love and respect lor havlng
molded such men and women out ol - as ll
- dry desert wlnds. Lvery word reported ol
hlm, every syllable dellvered by hlm was to
them only next to the Cur'an ln value.
Lvery mlnor detall about hlm: what he ate,
how he drank, how he bled, they placed on
thelr eye-llds, as they slept tlred alter the
tense, attentlve, and exhaustlng sesslons
detalllng hls llle and character, the knowl-
edge ol whlch bellttled, ln thelr eyes. the
Lmplres they had brought down, the rlches
they had lnherlted, the palaces Muhammad
(Sallallahu Alalhl Wasallam) would have
hated to enter. 1he carpets and the
couches don't matter, you lnherlt, you lose.
8ut values, morals, the passlon to do [us-
tlce to the oppressed now ln thelr care,
who was lt due to? ?es, they even wlshed
to know how Muhammad's (Sallallahu
Alalhl Wasallam) sandals looked llke and
who repalred them. 1hat one person," the
men at the campllres, the soldlers ol lslam,
sald wlth a slgh, only ll we could have
(Jol. 15, i ssue: 1) 25.
seen hlm once."
Pearts beatlng laster, breaths
mlssed, eyes wet, when they vlslted the
clty ol tranqulllty, the town ol the rophet
(Sallallahu Alalhl Wasallam), they would
vlslt hls grave, wltness the slmpllclty ol hls
house, and couldn't help but break lnto
tears and say to themselves, as lt were,
Muhammad (Sallallahu Alalhl Wasallam),
we haven't been lalthlul enough to you,
your examples, your message. We are too
llttle belore you and seek nothlng but
Cod's lorglveness, yet, we do not wlsh to
be too lar away lrom you on the uay ol
llnal ueclslons."
Alter rayers ln hls mosque, they
could not but [oln the company, lor long or
short, ol those who sat ln clrcles, men and
women, lrom towns near and dlstant, ad-
dressed by those who spoke ol Muhammad
(Sallallahu Alalhl Wasallam): Mallk and lbn.
ùyayna, Àll b. Madlnl and Zuhrl, ?ahya b.
Cattan and Zayd b. Aslam, Mallk b. Anas
and kharl[ah b. Zayd, Sallm and nall`,
Caslm and 8ablà, lbn al-Musayylb and Su-
layman b. ?asar, lbn ùthman and ùtbah,
?ahya b. Sa`ld and ùrwah - and countless
others ol the Madlnan scholars. 1hey
would hear them narrate what Muhammad
(Sallallahu Alalhl Wasallam) was llke, what
Muhammad (Sallallahu Alalhl Wasallam)
sald, what Muhammad (Sallallahu Alalhl
Wasallam) en[oyed most, where Muham-
mad (Sallallahu Alalhl Wasallam) lell lrom
the horse, what happened to hls nlne
wlves, how could hls camel have [ust dlsap-
peared alter hlm, and so on.
1he narrators had Muhammad's
(Sallallahu Alalhl Wasallam) llle on thelr
llps, and ln thelr llves, lnslstlng on the audl-
ence to lollow Muhammad (Sallallahu
Alalhl Wasallam) to the dot - and the dots
they could narrate and explaln, whlle those
squatted belore them made notes, mental
or materlal. 1he town reverberated wlth
Muhammad's (Sallallahu Alalhl Wasallam)
name: here ls where hls wlves llved, there
ls the well he drank lrom, that ls the
mosque he vlslted Mondays, that ls the
graveyard ol hls lrequent vlslt, thls ls the
orchard ln whlch he took a meal, that ls the
house he was lnvlted to, thls ls the bazaar
he lnspected, that ls the slave-glrl's house
whom he had stood wlth lor a long whlle,
thls ls the lane whose walls Mallk klssed
because Muhammad (Sallallahu Alalhl Wa-
sallam) could have placed hls hand on
whlle passlng through - lt was Muhammad
(Sallallahu Alalhl Wasallam) all the tlme, all
through.
lt pleased the vlsltors - lrom the
mllltary colonles ol east and west, north
and south - to hear all thls, to wltness all
that, because that was the reason they had
come down lrom the lrontler campllres to
thls tranqull town. Muhammad's (Sallallahu
Alalhl Wasallam) mentlon lllled Madlnah,
lllled the ears, lllled the hearts and, as they
wrote down narratlves, lllled thelr note-
books. 1hey returned lrom Muhammad's
(Sallallahu Alalhl Wasallam) town wlth
heavy hearts, but hopelul that perhaps the
8erbers, the Lgyptlans, the Copts, the al-
estlnlans, the Lebanese, the Syrlans, the
lraqls, the erslans, the Ceorglans, the Che-
chens, the Armenlans, the kabulls, the
1urks, the kurds, and Allah knows how
many races they were encounterlng,
wouldn't revolt agalnst them, alter they
had known - ln llttle degrees - what they
were carrylng back wlth them, lor them, as
gllts lrom Muhammad (Sallallahu Alalhl
Wasallam). erhaps! ?es, perhaps, but you
never know.
Whlle they were apprehenslve,
they had lalth that [ust as they lelt about
2. (Jol . 15, Issue: 1)
!bicb Door
av Oeviv.
1bere are vav, bove. rbere aa,.
a.. ritbovt tbe vave of .ttab
1aata beiv taev erev ovce. 1bere i.
vo .ataab erforvea iv tbat bove, vo
Qvraav recitea ava vo avaa vaae.
Cbitarev are roriv v iv .vcb a
bove ava tovorror tbeir bove. ritt
be tbe .ave. 1bi. treva tbev covtivve.
frov everatiov to everatiov.
.. Mv.tiv votber. re .bovta .iv
ceret, a. ovr.etre.:
!bicb aoor av oeviv for tbe
vet everatiov. . it tbe aoor teaaiv
to ]avvab or, .ttab forbia, tbe aoor
to bett.
Do ev.vre tbat tbe, rae v for
fa;r .ataab.
are iv.tittea iv tbev tbe bovovr
of are..iv ava iaevtif,iv tbev.etre.
a. a Mv.tiv.
.v reariv tbev to .tava to
vorror ov tbe Da, of ]vaevevt be
fore tbeir creator, .ttab 1aata.
.v tbe Mv.tiv votber tbat .t
tab 1aata ravt. ve to be.
the worklng prlnclples ol llle and soclety lald
down by Muhammad (Sallallahu Alalhl Wasal-
lam), the subdued people would also see the
wlsdom ln them: rules coverlng the bellevers
and unbellevers, conquerors and conquered,
rulers and cltlzens, clvlllans and soldlers,
tradesmen and artlsans, thleves and prlests,
taxes and levles, brlbes and usurles, slaves
and lree, larms and mlnes, husbands and
wlves, marrlage and dlvorce, crlmes and pun-
lshments, wlne and gambllng, gays and lesbl-
ans, prayers and pllgrlmage, loans and mort-
gages, plgs and donkeys, wllls and lnherltance,
hearts and souls - was there anythlng under
the sky that Muhammad's (Sallallahu Alalhl
Wasallam) dlrectlves had not covered?
Would they, sometlmes they won-
dered, be acceptable to the conquered peo-
ples, ol so many hues, so many languages, so
many cultures, so many ldlosyncrasles, and ln
mllllons, lylng ln walt to encounter some ln[us-
tlce, to ralse the call to assemble, to revolt?
Would Muhammad's all-embraclng
llle program act as the balm lor the con-
quered people's ln[ured prlde, cool thelr an-
ger, and, would they re-organlze thelr llves on
prlnclples and precepts that they carrled back
ln thelr bags, as books and rolls?
Would they see, as they themselves
saw, the easlest way to thelr Lord, Lord ol the
worlds, who sent Muhammad (Sallallahu
Alalhl Wasallam)?
All consldered," they muttered to
themselves, there ls a good chance. We [ust
needed to present lt all ln Muhammad's
(Sallallahu Alalhl Wasallam) own words."
1hey spurred thelr camels and horses
ln lmpatlence, eager to take charge ol the
governance, eager to pass on the gllt lrom
Muhammad (Sallallahu Alalhl Wasallam), ea-
ger to re-narrate the narratlves narrated to
them.
5outce. Mu
(Jol. 15, i ssue: 1) 27.
Musllm).
8ut what ll you haven't remem-
bered Allah when thlngs have been easy?
What ll you leel that llle has always been
tough and that Allah ls [ust challenglng you
all the tlme?
8ememberlng that '1he world ls a
prlson lor the bellever and a paradlse lor
the unbellever' (Musllm, 1lrmldhl) and ask-
lng Allah to asslst goes a long way to ease
the challenge laced - even ll lt's [ust that
someone ls bored wlth llle and does not
have anythlng excltlng happenlng.
1hen, lmplementlng an lnterven-
tlon ln ones llle ls sclentlllcally proven to
lmprove well-belng. 8esearch shows that
happy lndlvlduals have good leellngs and
are healthler, more productlve, successlul,
soclally engaged and llve a happy marltal
llle. eople who descrlbe themselves as
splrltual or rellglous tend to report sllghtly
hlgher levels ol well-belng than the general
populatlon (uelner 2008). And whlle rellgl-
oslty contrlbutes 3-7 ol llle satlslactlon ln
a general populatlon, lt contrlbutes 13 ln
a Musllm populatlon, wlth Musllms who
lor many people, one ol the key
challenges assoclated wlth llle on earth ls
related to happlness. Pumans are on earth
to worshlp Allah, that ls what Pls creatlon ls
lor but many people llnd lt hard to respond
to the day-to-day challenges and obstacles
that come thelr way. ln the Curan, Allah
says Allah does not burden a soul beyond
that lt can bear." (2:286). Powever, the
challenge lor many lndlvlduals ls that they
do not know how to practlcally deal wlth
the thlngs that llle sometlmes throws at
them, and ll they are llne then how do they
practlcally enhance gratltude and gratelul-
ness?
ln all matters, the llrst thlng ls to
turn to Allah and to lmplement the exam-
ple ol the rophet Muhammad (SAW)
when lt comes to gratltude and challenges.
Many Musllms take solace ln the Padlth,
l am to my servant as he expects ol
Me, l am wlth hlm when he remembers
Me. ll he remembers Me ln hls heart, l re-
member hlm to Mysell, and ll he remem-
bers me ln an assembly, l mentlon hlm ln
an assembly better than hls. (8ukharl and
By Saiyyidah Zaidi
28. (Jol . 15, Issue: 1)
practlce thelr lalth galnlng psychologlcal
comlort lrom thelr rellglous practlce
(1llloulne et al, 2009). 1hls may not be a
surprlse to Musllms, but lt ls a surprlse to
the ma[orlty ol psychologlsts who tend to
be athelsts.
Many ol the verses ln the Cur'an
encourage Musllms to thlnk about llle, na-
ture, the alterllle and how they can maln-
taln a strong splrltual and psychologlcal
balance. lnterestlngly, early Musllm schol-
ars wrote at length ln the area ol human
'psychology', a term that was not ln exls-
tence outslde ol the Musllm world at that
polnt ln hlstory (Paque 2004).
Martln Sellgman launched the posl-
tlve psychology movement ln 2000 wlth the
alm ol creatlng a new psychology that en-
ables humans to move lrom llvlng to llour-
lshlng. ln many respects, thls ls a prlnclple
establlshed ln lslam over a thousand years
ago. Musllms are constantly almlng to lm-
prove the quallty and standard ol thelr
splrltual and worldly llle - a Musllm has the
goal ol lnner happlness as thelr purpose ln
llle (Cadhl, 2008).
1he challenge therelore ls, wlth
everythlng golng on, how do lndlvlduals
lmplement some qulck actlon steps to lm-
prove well-belng? lt goes wlthout saylng
that the llve plllars ol lslam are posltlve
psychology lnterventlons and the author
has undertaken research that demon-
strates how lslamlc prayer, lastlng and
charlty lmprove well-belng. 1he lnterven-
tlons below are a small selectlon ol those
that exlst. 1ry these out ln no partlcular
order and see how they brlng more gratl-
tude to Allah, lncreased thanklulness lor
what you have and be calmer. 1hese work
ll you are a student, teacher, mother, em-
ployee, or ll you run your own multl mllllon
pound buslness! Pave a go and dlscover
the natural potentlal you have to be happy
and lncrease your well-belng.
1. Nurture Cpt|m|sm.
1hls strategy lnvolves such prac-
tlces as looklng at the brlght slde and llnd-
lng the sllver llnlng ln a negatlve event.
A slgn ol a 'mu'mln' (true bellever)
ls that the more he/she ls tested and trled,
the more he/she becomes closer to Allah
wlth optlmlsm and hope. Pave you ever
experlenced hardshlps ln llle? uo you want
to know how to overcome these hardshlps
ln a way that brlngs you closer to Allah?
When lmam lbn 1aymlyah was put
lnto prlson he came out an even more ac-
compllshed scholar. ll you are allllcted wlth
a mlslortune, look on the brlght slde. ll
someone hands you a glass lull ol squeezed
lemons add a handlul ol sugar. And lt may
be that you dlsllke a thlng that ls good lor
you." [2.216]
2. ract|ce acts of k|ndness.
8elng klnd to others makes you leel
compasslonate and capable, glves you a
greater sense ol connectlon wlth others
and earns you smlles, approval and reclpro-
cated klndness. 1hese are all happlness
boosters.
3. Avo|d over th|nk|ng.
1here's a tlme to thlnk about the
bad stull ln your llle, but lt ls unhealthy to
dwell on your problems excesslvely.
ll you have problems or are uncer-
taln about somethlng then there are two
slmple thlngs to do, make 'lstlkharah' and
trust ln Allah. 'lstlkharah' ls a word whlch
means asklng Allah to help one make a
cholce, meanlng chooslng the best ol two
(or more ) thlngs where one needs to
cootJ oo poqe J7
(Jol. 15, i ssue: 1) 29.
A man sald, 'Messenger ol Allah,
such and such a woman has a reputatlon
lor engaglng to a great extent ln prayer,
lastlng and almsglvlng but she annoys her
nelghbours wlth her tongue." Pe replled,
She wlll go to hell." A man asked agaln,
'Message ol Allah, such and such a woman
has a reputatlon lor engaglng to a small
extent ln lastlng almsglvlng and prayer, but
she glves pleces ol curd as sadaqah and
does not annoy her nelghbours wlth her
tongue.' Pe replled, She wlll go to para-
dlse.'" (Ahmed and 8ayhaql)
l blame lt on belng new to the
lalth, but thls hadlth conlused me lor qulte
some tlme. Cl course, l understood lts
meanlng, but lt seemed to brlng up a ques-
tlon l was unable to answer at llrst. 8ack
when l was [ust beglnnlng to learn about
lslam, one ol the llrrst concepts l came
across were the llve artlcles ol lalth. ln-
deed, ll you ask any Musllm about hls lalth,
you wlll lnevltably hear about the shahada,
the praylng, the lastlng, the pllgrlmage, and
the zakat. ?ou wlll also learn that these are
the most lmportant aspects ol our lalth.
1he problem" that l saw ln the
hadlth above was that lt seemed to say
otherwlse. ln lt, the llve plllars are no
longer ol prlmacy - treatlng one's
nelghbours klndly ls. Pow come? Why ls lt
that ln thls story, the person who locuses
on the llve plllars ls sent to Pell and the
person who locuses on somethlng else ls
sent to aradlse? And what concluslons do
we draw lrom thls narratlon - do we locus
on our prayer, or do we locus on how we
treat others?
1he answer ls really slmple. ln lact,
lt's so slmple that you wlll probably be an-
noyed wlth me lor taklng so long to dlscuss
lt. 8ear wlth me, though. l thlnk lt holds
some very lmportant lessons lor all ol us.
ll we are mlsslng somethlng, ll
helplng and carlng lor others does not
come naturally to us, then we are dolng
somethlng wrong. Somethlng ln our llve
plllars ls mlsslng and that's a blg problem.
1he answer ls that ll we are per-
lormlng our worshlp properly, treatlng oth-
ers well and carlng lor them comes natu-
rally. now we all probably know thls any-
way, but have we ever used thls as a tool?
What we can do now, looklng at thls an-
Anton Kuratnik
3. (Jol . 15, Issue: 1)
swer, ls measure our own practlce by the
state ol our heart. uo we treat others
klndly? uo we stay away lrom backbltlng?
uo we always thlnk well ol others or do we
always look lor laults and ways to crltlclze?
uo we glve charlty to those who ask (and
those who don't)? uo we care lor the wel-
lare ol lellow Musllms, lellow humans, lel-
low anlmals and llvlng thlngs?
ll we are mlsslng somethlng, ll
helplng and carlng lor others does not
come naturally to us, then we are dolng
somethlng wrong. Somethlng ln our llve
plllars ls mlsslng and that's a blg problem. ll
we learned llqh, our prayers may be valld -
but valldlty ls not acceptance. We mlght
have prayed all llve prayers wlth sunna on
top lrom the day we could stand, but ll our
hearts had the wrong attltude, then lt ls
llke we have not prayed at all.
So take a moment now to rellect
on the state ol your heart. 1hlnk about how
you treat others (Musllms and non-
Musllms allke), thlnk about the poor, the
hungry, the elderly. Lvery person who l
have talked to who survlves on charlty has
sald that 1oronto ls the toughest, most
selll-sh clty they know. We Musllms are not
perlect, so lt ls very llkely that thls hard-
heartedness has been rubblng ol on us, as
well.
now comes the questlon ol how to
deal wlth lmpure hearts, whlch we all have.
1he scholars mentlon many methods, but
the ones that stlck ln my mlnd (and thus
ones l've lound uselul) are two. 1he ll-rst
one ls company. Accordlng to our rophet,
peace and blesslngs be upon hlm, we be-
come what our lrlends are. 1he easlest way
to change one's heart ls to -llnd those who
can set an example lor you. Spendlng tlme
wlth plous Musllms wlth good character
wlll make you want to become llke them
and set you o on a path to lmprovement.
1he second method ls what ls eas-
lly summarlzed by the phrase, lake lt 'tlll
you make lt." ll your heart does not lncllne
to a partlcular actlon, perlorm the actlon
anyway - over tlme, your heart wlll acqulre
the lncllnatlon to perlorm lt. ll you want to
be a good Musllm, act llke a good Musllm
does, even ll lt ls a lacade. ll done wlth sln-
cerlty, you wlll slowly become what you
deslre to be. 1he way that comblnes both
these methods ls volunteerlng. llnd a
cause, an organlzatlon that benell-ts oth-
ers, and [oln lt. Lven ll lt's once a week,
once a month - ll-nd somethlng to do. ?ou
wlll be dolng what Allah wants you to do
and meet people who do the same whlle
you are at lt. Many soclal workers wlll tell
you that thelr work olten benell-ts them-
selves more than the people they serve.
1hat ls exactly why: they keep good com-
pany and they perlorm good works. Cver
tlme, thls has lts ellects.
mad ls the true rophet and on the very path ol lbrahlm, and lslam ls the true lalth? Wh||e
A||ah |s w|tness to what you do? so, conceallng the truth wlll be ol no avall." Also, tell
them "C peop|e of the 8ook, why do you h|nder by gulle and decelt the be||evers from
the way of A||ah l.e., 1auheed and lslam, try|ng to create crookedness |n |t by ralslng
baseless doubts, wh||e you yourse|ves are w|tnesses to the lact that lslam ls the rlght
way? A||ah |s not ob||v|ous of what you do ln the way ol unbellel and mendaclty, so Pls
chastlsement ls sure to arrlve at lts proper tlme." (99)
(Jol. 15, i ssue: 1) 31.
1he clash ol clvlllzatlons, cultures,
trlbes, and rellglons seems to be prevalent
throughout all ol hlstory. At the same tlme,
hlstory reveals slmultaneous conlllct and
ellorts to resolve tenslons and dlvlslon
leedlng anlmoslty through medlatlon, dl-
plomacy, and dlalogue. Many conlllcts
seem too compllcated lor an agreement to
be establlshed on [ust one polnt, whether
or not the conlllct revolves around terrl-
tory, rellglon, or ethnlc dlscrlmlnatlon. So
what approach ls best to medlate lssues ln
a contemporary world that seems to be
drlven by economlcs, natural resources,
and ethnlc or rellglous ldeologles? 1he Me-
dlna Charter serves as an example ol llnd-
lng resolve ln a dlspute where peace and
plurallsm were achleved not through mlll-
tary successes or ulterlor motlves but
rather through respect, acceptance, and
denunclatlon ol war - aspects that rellect
some ol the baslc tenets ol the rellglon
rophet Muhammad, peace be upon hlm,
was guldlng and promotlng. 1hrough an
examlnatlon ol the Medlna Charter, l wlll
show how plurallsm was advanced and ln-
stated ln Medlna and the reasons rellectlng
on such a document could help avold the
dlvlde and mlsunderstandlng plagulng
much thought, rhetorlc, and medla today
between Musllms, Chrlstlans, and !ews all
over the world.
When the rophet was lorced to
lmmlgrate to Medlna, the populatlon was
"a mlxture" (akhlat) ol many dlllerent
trlbes (predomlnantly Arablc and !ewlsh),
who had been llghtlng lor nearly a century,
causlng "clvll strlle," and lt was lor thls rea-
son that the rophet was summoned there
(eters 1994, 4). 1rlbal llghtlng and a lack
ol governance ln Medlna (known as
?athrlb) meant dlsputes were dealt wlth
"by the blade" on many occaslons, whlch
deepened the dlvldes and lueled conlllcts.
karen Armstrong explalns aptly the mental-
lty and worklngs ol the trlbal system dls-
1he Medina Charter serves as an example of finding resolve in a dispute where
peace and pluralism were achieved not through military successes or ulterior mo-
tives but rather through respect, acceptance, and denunciation of war ..
Sean William White
32. (Jol . 15, Issue: 1)
persed through war-torn Arabla, where the
rophet was strlvlng lor peace (Armstrong
2006, 19). "1he trlbe, not a delty, was ol
supreme value, and each member had to
subordlnate hls or her personal needs and
deslres to the well-belng ol the group and
to llght to the death, ll necessary, to en-
sure lts survlval" (Armstrong 2006, 24).
Such a system was, ln a polltlcal sense, rep-
resentatlve ol the llttle cooperatlon be-
tween the trlbes ln the ?athrlb. ln thls re-
glon relgned power hungry strategles, an
emphasls on arms and strength ln mllltary,
and a bellel that clearly medlatlon was un-
achlevable except by a trustworthy out-
slder who had no connectlons to the lssues
or the trlbes. not only dld the rophet llt
these prerequlsltes, but hls personal ambl-
tlon as glven to hlm by Cod was also one ol
spreadlng peace and unlty, creatlng a com-
munlty, or ummah, made up ol dlverse
groups, through the teachlngs ol the Curan
and ln the name ol lslam.
1he Curan states that the Lord
"teaches by the pen" (96:1-3). 1hls ls ln-
dlcatlve ol the Medlna Charter ln that lt ls a
rellectlon ol these verses, whlch show that
Cod ls educatlng people and changlng
thought patterns through dlscusslon. ln thls
case, the dlscusslon resulted ln peace
achleved through contemplatlon and
through seeklng agreements ln whlch trlbes
lelt they had benellted lrom the charter
and had not been robbed ol status or unre-
solved antagonlsm lrom the past. "Many
lslamlc rltuals, phllosophles, doctrlnes,
[dlllerent lnterpretatlons ol] sacred texts,
and shrlnes are the result ol lrequently an-
gulshed and sell-crltlcal contemplatlon ol
the polltlcal events ln lslamlc socl-
ety" (Armstrong 2006, 14). lslam places
great emphasls on reason - the reasonlng
ol the unlverse, ol llle, and lndeed, ol rellg-
lon too. Al-Chazzall (1038-1111) sald,
"uoubt ls to llnd truth. 1hose who do not
have doubt cannot thlnk. 1hose who can-
not thlnk, cannot llnd truth." Although thls
quote ls more ln relerence to the phlloso-
phlcal slde ol lslam, lt reverberates lrom
the heart ol reason - somethlng that ls cen-
tral to lslam. ?etkln ?lldlrlm wrltes about
the use ol one's own knowledge and the
absolute approach ol reason. ll the answer
ls nelther ln the Curan, Sunnah, or Padlth,
then one's own reasonlng or l[tlhad ls re-
qulred (?lldlrlm 2006, 109-117). So the
rophet (Sallallahu Alalhl Wasallam),
through the Medlna Charter, was practlclng
lslam through actlon. lor wlth reason, dls-
cusslon, and contemplatlon, a peace treaty
was created.
1he mere lormatlon ol the Charter
and peace were tremendous leats, and the
content ol the Charter ltsell rellects thls
magnltude. 1he lormatlon ol an ummah
through respect and acceptance resultlng
ln plurallsm shows us one ol the ways ln
whlch the rophet combated [ahlllyyah, or
lgnorance - the state ol mlnd causlng vlo-
lence and terror (Armstrong 2006, 19). Lx-
amlnlng some ol the clauses ln the Charter
also shows how the rophet managed to
take leadershlp and create a lastlng peace.
1he llrst clause, "1hey are a slngle commu-
nlty (ummah)," (Sa[oo 2009, 94) deplcts the
ultlmate message and goal ol the rest ol
the charter. lt marked the creatlon ol a
communlty, and the Charter served as a
unllylng document ln a clty ol dlverse
groups, cultures, rellglons, and languages.
1he rophet came to Medlna wlth toler-
ance - an aspect ol lslam whlch ls lunda-
mental to the manner ln whlch the rellglon
operates ln lorelgn lands. "lt ls lor thls tol-
erance ln the lslamlc vlew that Musllms
have looked at the rellglon ol the people ln
(Jol. 15, i ssue: 1) 33.
the lands they conquered wlth respect,
they dld not lntervene wlth thelr bellels nor
touch thelr churches" (Can 2003, 172).
Clause 23 epltomlzes the level ol tolerance
ln the charter and also serves as an exam-
ple ol lslam ln practlce. "1he !ews ... are a
communlty (ummah) along wlth the bellev-
ers. 1o the !ews thelr rellglon (dln) and to
the Musllms thelr rellglon" (Sa[oo 2009, 96)
1hls statement tles ln wlth the verse lrom
the Curan (2:236) whlch says, "1here ls no
compulslon ln rellglon." lor ln the eyes ol
Cod, as lt says ln the Curan "... those who
belleve ... !ews, Chrlstlans, and Sabaeans ...
and does rlght - surely thelr reward ls wlth
thelr Lord" (2:62).
1he Medlna Charter rellects plural-
lsm both ln the content and ln the hlstory
ol the document. l. L. eters explalns that
"the contractlng partles, although they dld
not embrace lslam, dld recognlze the
rophet's authorlty, acceptlng hlm as the
communlty leader and abldlng by hls polltl-
cal [udgments" (eters 1994, 199). As there
ls no account ol an uprlslng ln hlstory books
and because the rophet was there at the
suggestlon ol the trlbes, we know that he
was never re[ected. 8ecause ol the laws he
lntroduced, the exlstlng groups clearly dld
not leel threatened by hls new presence or
hls new governance. 1he soclety was plu-
rallstlc, and lt was not represslve. 1he
rophet - as clause 23 shows - never lm-
posed lslam upon the people ol Medlna,
whlch meant that they could stlll practlce
wlthout dlsruptlon thelr rellglons and cus-
toms, aspects ol llle that were lmportant to
them. Pe dld not create an ummah through
denounclng all ways ol llle except lor lslam
or by recognlzlng lslam as the slngular rellg-
lon, lnstead he unlted all lnhabltants ol the
clty under one banner ol ethlcal llvlng and
moral prlnclples - commonalltles between
all humans and all rellglons.
1he rophet drew upon the es-
sence ol unlty, respect, tolerance, and love
to comblne and create a plurallstlc commu-
nlty. Clause 40 exemplllles thls: "1he
'protected nelghbor' ([ar) ls as the man
hlmsell so long as he does no harm and
does not act treacherously" (Sa[oo 2009,
97). eople were sale and respected and
lree to exert thelr bellels and would be
protected ln dolng so. 1hls protectlon,
however, could not shleld them lrom
treachery or wrong dolng.
(1o be coocluJeJ)
cootJ ftom poqe J9
Al-Zawa'ld (1:169) reported that 1habet Al-
8ananl , the student ol lmam Anas bln
Mallk sald, When l used to vlslt Anas , he
would call lor a perlume and run lt along
hls cheeks."
Accordlngly, ll you were vlslted at
home whlle dressed very casually, as lt
sometlmes happens, you should change lor
your vlsltor. 1hls wlll enhance hls respect
lor you and wlll complement your hospltal-
lty. lt ls, alter all, the manners ol the early
Musllms.
coot,J ftom poqe 40
1nL WA CI ACUIkING 1AIWLL2
When belng conlronted wlth an
event whlch ls ln conlllct wlth one's llklng
then lmmedlately thlnk that lt ls an act ol
Allah and most assuredly there ls wlsdom
and goodness ln lt. ln the beglnnlng lt wlll
be dllllcult to acqulre thls attltude. Pow-
ever, constant rellectlon produces the an-
nlhllatlon ol ellort and then thls attltude
assumes a natural condltlon ln the Ahlul-
laah (the Aullyaa)
34. (Jol . 15, Issue: 1)
lam) sald: "Pe who expands on hls lamlly ln
the matter ol nalqah (house expenses) on
the day ol Aashuraa', Allah wlll expand on
hlm throughout the remalnlng part ol the
year."
Aashuraa' ls the 10th ol Muharram.
ln the alorementloned Padlth the term
'was-sa-ah' derlved lrom the root word
tausee', has been translated as 'expand'.
1he words 'lavlsh' and 'generous' do not
convey approprlately lts meanlng. ln the
context ol thls Padlth, the term means:
spendlng more than usual. ln other words,
a blt lavlshly, wlth greater generoslty but
wlthout waste.
ICCD
1he authorltles ol the Sharlah, (the
Akaablr ulama) have restrlcted the lavlsh
expendlture ol thls day to lood. We are
requlred to spend a blt more on lood and
provlde dellclous dlshes lor the lamlly on
thls day.
1he lssue ol provldlng more dell-
clous lood or spendlng more than usual on
lood on thls day, has dlllerent meanlngs lor
dlllerent communltles and lor even dlller-
ent lamllles ln the same communlty. Most
natlons have what ls called a staple lood
whlch they consume throughout the year.
1he overwhelmlng ma[orlty ol people llve
ln poverty and cannot allord sumptuous
dlshes. lor such people the meanlng ol the
Padlth ls qulte slmple and clear. 1he man ln
the house should endeavour to brlng more
than the usual staple dlet. oor people who
perhaps eat meat a couple ol tlmes a year,
wlll truly appreclate and rellsh the sumptu-
ous meal.
As lar as the vast ma[orlty ol the
ummah ls concerned, the Padlth ls lully
relevant. 1he lather/husband should en-
deavour to brlng extra lood home lor the
uay ol Aashuraa'. Powever, ln the context
ol an allluent soclety whlch dally en[oys 8ld
meals and sumptuous lood, the questlon ol
brlnglng ln extra lood and more dellclous
lood does not apply. Lvery day we eat the
best ol lood. uellclous lood has become
such a norm on a dally basls ln our allluent
soclety that there ls a dllemma on the day
ol Lld -- what should be prepared on Lld
days? Slnce we eat lavlshly and luxurlously
and gluttonous every day ol the year, the
questlon ol 'expandlng' ln the matter ol
lood or servlng lavlshly or havlng more
sumptuous dlshes does not relate to us
whether on Aashuraa' day or on Lld days.
LMULA1ICN
lt ls on account ol the lnablllty to
(Jol. 15, i ssue: 1) 35.
become 'lavlsh' ln the matter ol lood on
the uay ol Aashuraa' that shallow-mlnded
learned men and learned men wlth pecunl-
ary and commerclal lnterests have taken
advantage ol the lgnorance and gulllblllty
ol the publlc. 1helr worldly and nalsaanl
lnterests and motlves have constralned
them to lnvent a new bld'ah. 1hey have
now lntroduced the bld' ah ol buylng and
exchanglng gllts lor the lamlly on Aashuraa'
day. 1hls ls a new custom whlch people
have lntroduced ln emulatlon ol kullaar
practlces. And, they have done so solely lor
worldly motlves.
1he kullaar serve thelr pecunlary
and worldly lnterests by the lntroductlon ol
practlces whlch they holst on gulllble con-
sumer4ndoctrlnated publlc. eople have
become the slaves ol thelr nals. Mass ad-
vertlslng has taken a dlsastrous toll on the
bralns ol lgnorant and unwary people
drlven llke dumb anlmals by the nals. ln
thls regard the kullaar started oll wlth
blrthdays and gradually progressed to
mother's day, lather's day, thls day and
that day. All these days are commerclal
days to strlp stupld people ol thelr money.
lollowlng thls kullaar trend, radlo
molvls ol baatll are now advertlslng
'Aashuraa' uay' as a day ol gllts llke Chrlst-
mas day, valentlne's day, Mother's day,
lather's day, uncle's day and Shaltaan's
day.
Alter all, what better can be ex-
pected ol shaltaan's radlo appendages?
8ID'An
Musllms should understand that
thls bld'ah ol Aashuraa' belng a day to buy
gllts ls a haraam custom executed ln emu-
latlon ol the kullaar. lt ls not permlsslble to
lndulge ln these un-lslamlc practlces.
lam) sald that Musllms wlll emulate the
kullaar so thoroughly that ll they (the kul-
laar) had to creep lnto a llzard's hole, Mus-
llms too wlll lollow them lnto the hole
thlnklng that lt ls an act ol honour, 1hls ls
preclsely what ls happenlng ln thls age.
Lvery baseless and nalsaanl custom ol the
kullaar ls lmltated. An lslamlc hue ls glven
to the kullaar practlce to hoodwlnk the
masses lnto acceptance Musllms who due
to thelr allluence are unable to lncrease
the lavlshness ol thelr lood, should thlnk ol
thelr poor and less lortunate brothers and
slsters ln other parts ol the world or ln thelr
own towns and cltles. Spend on them lav-
lshly on the uay ol Aashuraa' and galn thelr
heartlelt dua as well as the thawaab ol
Sadqah. 8ut to lndulge ln the haraam and
wastelul gllt custom ls a deceptlon ol shal-
taan and a new bld'ah.
At least all adult Musllms wlll un-
derstand that a couple ol years ago there
never exlsted thls conlounded 'gllt-custom'
on 10thMuharram. 1he senlor ulama had
never propagated thls custom. Materlallstlc
molvls who are destroylng the morals ol
the communlty are the orlglnators ol thls
custom ol glvlng and exchanglng gllts on
the uay ol Aashuraa'.
lam) sald: "Whoever cllngs to my Sunnah at
the tlme ol the corruptlon ol my ummah
wlll obtaln the reward ol a hundred mar-
tyrs (shuhada)."
Mujl|sul ulomo of 5outb 4ft|co
3. (Jol . 15, Issue: 1)
When there ls lmperlectlon ln es-
tabllshment ol lslamlc rule and slnlulness
becomes apparent ln the rulers, then the
recourse ln rectllylng that dellclency ls
lound ln the two revelatlons, the Curan
and the authentlc rophetlc Sunnah ol the
rophet Muhammad (Sallallahu Alalhl Wa-
sallam) and thls must be based upon the
understandlng ol the Companlons ol Allah's
Messenger (Sallallahu Alalhl Wasallam)
llrstly, Musllms should understand
that the Musllm rulers, good or bad, are
only a product ol the soclety lrom whlch
they come and they are ln authorlty over
the Musllms because the Musllms are de-
servlng ol them. 1he great scholar, lbn Cay-
ylm has expressed thls ln very llne words1:
"And rellect ln Pls, the Most Plgh's wlsdom
ln maklng the klngs ol the servants, thelr
leaders and thelr rulers to be ol the same
nature as the actlons [ol the servants].
8ather, lt ls as ll thelr actlons became manl-
lest ln the appearances ol thelr rulers and
klngs. ll they remaln uprlght, then thelr
klngs wlll remaln uprlght, and ll they turn
away [lrom uprlghtness], then they (the
klngs) too wlll turn away lrom uprlghtness.
And ll they (the servants) oppress
[themselves and others], then thelr klngs
and rulers wlll oppress [them], and ll there
appears plottlng and deceptlon lrom them,
thelr rulers wlll behave llkewlse, and ll they
(the servants) prevent the rlghts ol Allah
that are wlth them, and become mlserly
wlth respect to them (l.e. wlthhold the
rlghts ol each other), then thelr klngs and
thelr rulers wlll wlthhold the rlght that they
(the servants) have upon them, and wlll
become mlserly wlth respect to them. And
ll they take lrom the one who ls consldered
weak, what they do not deserve to take
lrom hlm ln thelr deallngs (l.e. mlsapproprl-
ate lrom hlm), then the klngs wlll take lrom
them (the servants) what they do not de-
serve to take (lrom them) and wlll lnlllct
them wlth taxes. And everythlng that they
(the servants) take away lrom the weak
person, the klngs wlll take away lrom them
wlth power, lorce. So thelr actlons (those
ol the servants) become manllest ln thelr
actlons (those ol the klngs and rulers).
And lt ls not lrom the ulvlne wls-
dom that the evll doers and slnners are
made to be ruled over [by anyone] except
by the one who ls ol thelr llke.
And when the very llrst band (ol
lslam) was the best ol the generatlons, and
the most plous ol them, then thelr rulers
were llkewlse. And when they became tar-
nlshed (l.e. corrupted), the 8ulers were
(Jol. 15, i ssue: 1) 37.
made corrupted over them. 1hus, the wls-
dom ol Allah reluses that the llkes ol
Mu'awlyah (8A), and 'umar bln 'Abdul-
'Azeez (8A) are put ln authorlty over us ln
the llkes ol these tlmes (the 8th century
Pl[rah), let alone the llkes ol Abu 8akr (8A)
and 'umar (8A). 8ather, our rulers are ln
accordance wlth our (nature) and the rulers
ol those belore us were ln accordance wlth
thelr (nature)."
Secondly, that any humlllatlon that
has come upon the Musllms ls because
they earned that humlllatlon lrom Allah,
the Mlghty and Wlse. 1hls ls proven ln nu-
merous texts such as the saylng ol the
rophet (Sallallahu Alalhl Wasallam):
wbeo you jMusl|ms] pottoke |o usuty, ooJ
bolJ oo to tbe toles of cottle, become sot|s-
f|eJ w|tb tbe cult|vot|oo of tbe eottb ooJ
obooJoo I|boJ, tbeo 4llob w|ll seoJ Jowo
upoo you bum|l|ot|oo, ooJ ne w|ll oot te-
move |t uot|l you tetuto bock to yout kel|q-
|oo."2
Pere the rophet (Sallallahu Alalhl
Wasallam) clearly mentloned that lt ls Allah
who sends down the humlllatlon3 upon the
Musllms due to thelr transgresslons and
that lt ls Allah who wlll remove the humllla-
tlon when the Musllms return to thelr rellg-
lon ln truth. note that he dld not say, "untll
you return to llghtlng or kllllng" or "untll
you return the Callphate" - he mentloned
the obllgatlon ol returnlng back to the 8e-
llglon, and the basls and startlng polnt ol
the 8ellglon ls 1awhld, bellel and rlghteous
actlons, as occurs ln the statement ol the
rophet (Sallallahu Alalhl Wasallam):
lslom |s to test|fy tbot tbete |s ootb|oq
wottby of wotsb|p except fot 4llob, ooJ
tbot MubommoJ |s tbe Messeoqet of 4llob,
to estobl|sb tbe ptoyet, to poy tbe 2okot
(obl|qototy cbot|ty), to fost tbe mootb of
komoJoo, ooJ to petfotm tbe nojj."4
So we understand lrom thls that ll
Musllms return back to the methodology ol
the rophets, the correct worshlp ol Allah
(1awhld), true bellel and actlon, Allah wlll
surely glve them establlshment, a [ust Ca-
llphate, [ust as Pe gave lt to those who
came belore them. Pe, the Mlghty and Ma-
[estlc, stated ln the Curan:
"4llob bos ptom|seJ tbose omooqst you
wbo bel|eve ooJ wotk t|qbteous JeeJs tbot
4llob w|ll estobl|sb tbem |o tbe eottb just os
ne estobl|sbeJ tbose wbo come befote
tbem, ne w|ll |oJeeJ moke f|tm fot tbem
tbe kel|q|oo tbot ne |s pleoseJ w|tb, ooJ ne
w|ll cbooqe tbe|t stote of feot to secut|ty,
joll tb|s] so looq os tbey wotsb|p Me olooe
ooJ tbey Jo oot ossoc|ote ooytb|oq |o wot-
sb|p w|tb Me, ooJ tbose wbo J|sbel|eve of-
tet tbot tbeo tbey ote tbe wtooqJoets."5
lootnotes
1 Mlltah uar as-Sa'adah, uar lbn Allan ubllshlng, (2/177). 2
Abu uawud, as-Sunan, no. 3462, authentlcated by al-Albanl.
3 So the exaggerated emphasls upon the plots and plans ol
the !ews, Amerlcans and the 'Llders ol Zlon' ls a dlverslon
lrom the truth that does not deal wlth the crux ol why the
Musllms are ln such a malalse. 4 Al-8ukharl and Musllm. 3
An-nur: 33.
5outce. |slomtees
cootJ ftom poqe 28
choose one ol them.
ll you are over thlnklng because ol
dllllcultles, then rellect on all the bounty
that Allah has glven you, there wlll be
someone wlthout a [ob, someone wlthout
ten sets ol clothes, someone wlthout a car.
8e gratelul lor what you have and make
uua, remember the shortest dlstance be-
tween a problem and lts solutlon ls the dls-
tance between your knees and the lloor.
1he one who kneels to Allah can stand up
to anythlng.
8emember one ol the maln ways
to lmprove your well-belng ls to remember
Allah, so llnd somethlng that you do to take
care ol your soul and nurture your ueen.
38. (Jol . 15, Issue: 1)
D|st|nct Mus||m ersona||ty
lslam advocates thls etlquette and
stresses lt so as to perlect the Musllm per-
sonallty and to brlng about harmony
among people. 1here ls no doubt that em-
bodylng such manners and vlrtues en-
hances personal style and qualltles, rellnes
personallty, and brlngs us closer to the
hearts and mlnds ol others. 1he lorthcom-
lng manners and etlquette are central to
lslam, lts purposes and lts alms. Calllng lt
etlquette" by no means lmplles that lt ls
marglnal to llle and soclal behavlor. lt does
not mean Musllms have the optlon ol lg-
norlng thls code ol behavlor, or that lt ls
merely prelerable to adhere to lt.
ln polntlng out that manners rank
hlgher than deeds, lmam Al-Carall ln hls
book Al-luruq sald, Learn that a llttle etl-
quette ls better than a lot ol good actlons."
8uwalm, the rlghteous scholar, told
hls son, Ch my son, make your deeds salt,
and your manners llour."
Many good manners wlth lew good
deeds are better than many good deeds
wlth lew good manners. Lven ll some ol
these rules appear to be slmple common
courtesy, lt ls lmportant to hlghllght thelr
slgnlllcance. Many Musllms commlt errors
whlch blemlsh the lslamlc personallty,
whose purpose ls meant to be unlque ln lts
beauty, perlectlon, and tralts.
Cur master, the Messenger ol Allah
(Sallallahu Alalhl Wasallam) dlrected the
blessed Companlons by saylng: ?ou are on
your way to meet your brothers, put on a
nlce dress and llx your rldlng so you appear
dlstlnct among people as a lleck [on a
beautllul lace]. Allah does not llke rough-
ness nor rough manners."
When the rophet (Sallallahu Alalhl
Wasallam) sald: no one wlll enter aradlse
ll they have at heart a graln ol arrogance."
A man asked: A man may llke hls
dress to be nlce and hls shoes nlce."
1he rophet (Sallallahu Alalhl Wa-
sallam) answered, Allah ls beautllul and
llkes beauty. Arrogance ls to deny rlghts
and look down at people."
Shalkh lbn 1aymlyyah sald that the
beauty that Allah llkes lncludes nlce
clothes. Pence lt could be sald that Allah
llkes all nlce thlngs. 1herelore, a Musllm
ought to be recognlzed by neat dress,
cleanllness, and gracelul appearance.
C|ean||ness And Wash|ng
1he Sunnah ls to keep perlume and
to use lt regularly on onesell. Al-8ukharl
narrated that Salman Al-larsl sald: the
Shaykh :Abd al-Fattah Abu Ghuddah
(Jol. 15, i ssue: 1) 39.
rophet (Sallallahu Alalhl Wasallam) sald,
Allah wlll lorglve the slns ol the past week
lor he who on lrlday wlll take a bath,
cleanse hlmsell, put on hls [regular] per-
lume or any perlume avallable ln house.
1hen, he goes out [to !umu'ah prayer] and
does not try to separate two lrlends. 1hen
he prays wherever he could and llstens to
the lmam."
ll the body became odorous a day
or two belore lrlday, one should not walt
tlll lrlday to cleanse the body. We should
wash our bodles as soon as lt requlre wash-
lng to keep ourselves clean and lresh.
1o take a bath on lrlday ls speclll-
cally requlred slnce a large number ol peo-
ple wlll be gatherlng at mosques. Powever,
ll our body became dlrty or we sweat on a
partlcular day, then, we should take a bath
at the end ol day or the next mornlng. 1hls
ls lndlcated by a Padlth narrated by Al-
8ukharl and Musllm that Abu Puralra sald,
the rophet (Sallallahu Alalhl Wasallam),
sald, lt ls the duty ol every Musllm to have
a bath once every week to wash hls head
and body."
Arr|v|ng Irom A Iourney
ll you are travellng to vlslt some-
one or ll you are about to recelve guests,
whether those ln questlon are your par-
ents, relatlves, peers, or lrlends ol a dlller-
ent age, make sure that your hands, leet,
and socks are clean, and your appearance
and clothlng ls neat. never neglect or un-
derestlmate the lmportance ol your look,
lor that would certalnly mar the pleasure ol
the meetlng, whlle dulllng the en[oyment
ol those you meet. ln thls regard, the
rophet (Sallallahu Alalhl Wasallam) dl-
rected hls Companlons upon returnlng
lrom a [ourney: ?ou are returnlng to your
brethren, dress nlcely, and sort out your
rldes so that you may become a beauty
mark among people, lor Allah does not llke
slopplness or actlng ln a sloppy way."
1ry to brlng some gllts to those
recelvlng you, and llkewlse present your
guests wlth a present. Always be prepared
to reclprocate wlth a sultable gllt. 1he sub-
tle [oy ol seelng your beloved ones wlll be
vlvldly remembered lor many years. A gllt,
however symbollc, wlll greatly enhance the
pleasure ol such a meetlng. 1he rophet
(Sallallahu Alalhl Wasallam) as reported by
8ukharl, sald: Lxchange gllts, exchange
love."
Cur Musllm predecessors used to
leave thelr host wlth a present whlch could
be as symbollc as an Arak stlck.
Dress roper|y W|th Iam||y And Ir|ends
uress properly, even among lrlends
and relatlves. uress properly when vlsltlng
your parents, a plous person, an elder, or
even a relatlve or a lrlend. ?our attlre
should be clean and elegant, not ugly or
unslghtly. We are attracted or repulsed by
what we see. ll you look good ln clean
clothes, smelllng nlce, you wlll be pleasant
to look at and people wlll be attracted to
you and en[oy your presence. ll you were
the opposlte, people wlll look down on you
even ll you were a relatlve or lrlend. 1o
look good whlle vlsltlng or belng vlslted ls
an lnstlnctlve tralt ln addltlon to belng an
lslamlc manner. uo not lgnore thls aspect
because you conslder yoursell to be close
to your hosts or guests.
lmam 8ukharl ln hls book, Al-Adab
Al-Mulrad reported that the great lollower
Abl Al-'Alla Al-8lahl Al-8asrl sald, Musllms
were at thelr best when vlsltlng each
other."
Al - Palez Al-Palthaml ln Ma[mu'
cootJ oo poqe JJ
4. (Jol . 15, Issue: 1)
Allah says:
l oss|qo my offo|t to 4llob. vet|ly ne sees
oll (n|s) setvoots."
8asulullah (saws) sald: When you
arlse ln the mornlng do not contemplate ln
your heart about the evenlng, and when lt
ls evenlng do not contemplate about the
mornlng."
1nL NA1UkL CI 1AIWLL2
1alweez ls to asslgn onesell to Al-
lah. Pe may do wlth one as Pe deslres.
Cne's gaze and hope should be on none
besldes Allah. Whlle employlng the means
and the agencles, the result ol all thlngs
should be lelt to Allah.
1alweez does not mean shunnlng
the means and the agencles whlch Allah
has created lor the acqulsltlon and render-
lng ol allalrs. lt merely means that one's
conlldence and hope should he on none
besldes Allah. 1he result ol the employ-
ment ol the means and agencles should be
lelt to Allah. ln allalrs not related to means
and agencles, talweez should be adopted
lrom the very beglnnlng. ln such matters
one should not adopt ta[weez (plan and
scheme).
1a[weez (to plan, scheme and pro-
gramme) ls the cause lor all worry, because
ol lt belng expected that the operatlon ol a
pro[ect planned should proceed along the
set plan and programme arranged lor lt. ll
the result ls contrary to expectatlon, worry
and lrustratlon are the consequence. 1he
schemes lnltlated by man mostly conslst ol
matters not wlthln the control ol hls voll-
tlon. lt ls therelor puerlle to scheme about
thlngs not wlthln one's volltlon. lt ls lor thls
reason that the Ahlullaah (the Aullyaa)
shun ta[weez. 1hey reslgn themselves en-
tlrely unto Allah and submlt to the leasure
ol Allah.
lt ls necessary to abandon one's
own scheme ol operatlon and reslgn one-
sell to Allah. 1hls applles to even the devel-
opment ol one's splrltual condltlon. ln trod-
dlng the splrltual path ol development one
should not lnltlate one's own scheme. As-
slgn everythlng to Plm. 8estowal or the
ellmlnatlon ol haalaat and kalllyaat
(splrltual condltlons) should be asslgned to
Plm. 1he seeker ol Allah should annlhllate
hls ta[weez ln the 1a[weez ol Allah. ln other
words, he has to adopt total and perlect
abdlyat (submlsslon and serldom -belng a
total slave ol Allah).
cootJ oo poqe JJ
Maulana Maseeh-Ullah Khan (RA)

Radiant Reality Jan 2014

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