Beginners guide to Surviving University 2

Islamic adviceUni is literally buzzing with Fitnah, from the people who go there to some of the buildings and books in the library. It’s used as an excuse to propagate false ideas and brainwash the masses…so there must be a few things to beware of:1. The prayer roomAlthough (generally) the ISOC is not the problem, the prayer room is always buzzing with people with twisted views and next ideologies. You meet Muslims from many different countries and backgrounds which have influenced the way they think and many of these sects and named-groups operate in the prayer room. Some even call to their beliefs and love to argue and will spark the argument with everyone and anyone.Despite this, you meet the most amazing and sincere people you’ll ever meet who really help you in everyway possible. Not everyone who has a slight difference in mentality to yourself is your enemy and Uni is a good platform to verify all the slander you hear about these groups. If you really want to know what they’re upon… just ask them!2. The debatesJust as we’ve mentioned, there are those who really love debating, whether it’s about Islam or worldly things. Some named-groups and sects even debate over things that arenot only out of their own capabilities of understanding as a layman, but also in matters that a Muslim must not go into whether a layman or the greatest scholar. Therefore, it becomes necessary for you to learn your Deen from trusted sources and be sincere in gaining that knowledge. Learn with evidences from the Qur’an and Sunnah as this not only increases your general understanding of Islam but also creates certainty and it certainly eradicates doubt.Also, beware of speaking without knowledge. It’s easy to fall into Shaytan’s trap of disagreeing with someone based upon the fact that they belong to one of these groups or sects and not because you yourself know that. You might be arguing on an issue in which they are correct about and you are wrong.Seeing as everyone in Uni (especially Muslims, sociology, history and philosophy students) begin to act likephilosophers they will be more open to ideas. Alhamdulillah this is a great platform to give Da’wah especially collectively, like writing forthe student magazines or entering writing competitions and relating it to Islam, its merits and Muslims and their positive impact upon the world. Many Muslims do this and win essaycompetitions and have their articles publicised; it really does work!3. The Pubs, etcDon’t be fooled by the fact that some Muslims hang-out in the pubs staying away from drinking alcohol only playing pool, snooker, table-football and other such activities. Stay away from the pubs and clubs otherwise there’s no doubt that eventually you will either start to ‘loosen up’ in established matters of Islam or maybe even reject it and commit Kufr (disbelief).4. The libraryThe more philosophical the subjects are at your Uni are, the more ‘random’ the library materials are. Recently I found the whole set of Salman Rushdie’s books including ‘Satanic Whispers’ and even more recently I found a shockingly western-biased account on Islamic Spain. Much of the books and History are anti-Islamic although weare now seeing a slow emergence of Muslim writers being recognized in the west and having their works published and put into the bookshelves of Universities. Know your religion with certainty; make sure you are grounded in Islam if youbother with such books.I hope that this advice helps but again I recommend you to the advice of the people of knowledge and the Islamic Societies. They know how to help and go out of their way to do so. You can also go Uni for the lectures and do your work at home. Make the most of all that’s available to you and enjoy your time there. It really does open up your mind and isn’t as bad as some people say.May Allah (swt) raise your rank and bless you in this world and the next and may He (swt) change our condition for the better and allow us to be the forerunners in this blissful task, Ameen!

Beginners guide to Surviving University 1

Source: As-Sabiqoon Monthly Magazine Issue 9 Sept 2006Before you is a concise step-by-step guide about surviving at Uni! All I write is based upon my very own experience which has advice in dealing with it life at Uni. It’s worth noting that (as I write) I am a first year and in no way have I experienced all the problems, and due to the nature of the problems mentioned, my advice is not the only advice available. I recommend you to stick to the advice of the scholars and students of knowledge; in other words, it’s just an introduction into surviving the first year! It’s split into two main sections: general advice (which includes advice on handling the workload itself) and Islamic advice, which highlights the main problems faced by every Muslim what to do should in these positions.General adviceStep1: know your role!The first step is to actually understand why you are at Uni and what you want to get out of it. Whether you want to go to Uni or you’re being forced to go, make sure you have aims and objectives and actually work towards it. Have an idea of what field (roughly) you wish to go into. Carefully study the course description and individual module description so that you know what to expect and what you should achieve at the end. If you don’t like it, it’s not too late to switch courses or individual modules. Many students switch within the first semester (term)and the Universities expect this.Step two: your surroundings!As soon as you start Uni, it’s important that you have a good circle of pious Muslim friends- also maybe non-Muslim friends whom you can give Da’wah to. SubhanAllah, this is so important as you’ll find within a few weeks the majority of non-muslim students heading to the pubs and clubs drinking a few pints and then heading off to the library to do some work. Alhamdulillah many Unis havean ISOC and a dedicated prayer room where you’re more then welcome! In fact, ISOCs have a dedicated group to bring people to the prayer rooms and also start off their talks and Jumua’h Khutbah with short and sweet Naseeha (advice) regarding surviving Uni. Theprayer room should be your refuge without distracting you from your purpose to work; so make sure you have good friends, be a regular prayer room user and have a separate place to study.Step three: do your work!It’s really easy to be distracted from doing your work. Many students suffer from the whole Uni-cliche lifestyle of going out, partying, having ‘fun’ and plenty of brothers and sisters organise events or invite you to eat with them at restaurants. It’s very easy to just give up and leaveyour work for later and join them, though quite frankly, if you don’t do your work, you will fail! Uni is very independent and it’s up to YOU to commit yourself. I found that dedicating the day for work and evening for maybe extra/remaining work and going out worked best; make a schedule try stick to it!Step four: Do your bestBe sincere in what you do; do it to help Muslims climb the society ladder so that we can have an impacton the world again. Be the best (or one of the best thereafter) in your class so that you have good prospects and also so that you can use your position to give Da’wah. And it’s not that hard! A few words here and a few there, people will automatically flock to you to ask for help. Just do your best and remember the results is with Allah (swt):‘Be mindful of Allah, you will find Him before you. Get to know Allah in prosperity and He will know you in adversity. Know that what has passed you by was not going to befall you, and that what has befallen you was not going to pass you by. And know that victory comes with patience, relief with affliction, and ease with hardship.’(Imam Tirmizi, Imam An Nawawi’s 40 Ahadith)Step 5: make the most of itIf you have any problems with your work, go to your lecturers and ask forhelp. Don’t be afraid to ask during or after the lectures and don’t pretend tounderstand! If something is explained to you and you still don’t get it, tell them – pound them till you finally get it. If it’s the lecturer you can’t understand then find a PhD student or someone in the same or year above and ask- there’s plenty of them in the Prayer Room.Use the library, Internet, lab sessions,revision classes, etc. Find a few brothers and sisters who have been through the course who can help andsell you their books for proper discount prices. I bought a 40 pounds book off a brother for just 10 pounds…bargain!

Gender Interaction on Campus 2

4. It is well known that both of these women were eligible for marriage with Prophet Mosa. In fact, we know that later he married one of them. Thus, these verses are used to prove that interaction between non-marhams is permitted as long as they observe certain adab which will be explained shortly, inshallah.5. Inter-gender interaction is an exception, not the rule. Meaning that such interaction should take place only under situations which are clearnecessities. The proof is the statement, “Our father is a very old man.” Meaning that Musa (peace be upon him) saw them under severe duress and spoke to them in an effort to remove their hardship, and their response was based on the necessity of getting water to drink. Thus, it can be said, that the call to Islam and its propagation fall under such a necessity however, such work must be done observing the following adab.a. Remember that any encounter involves the eyes, tongue and limbs. However, the most important component for this encounter is the heart. Thus, before any gathering check your heart and make sure that it is with Allah Most High, full of love for Him and in submission to the sunna of the Prophet (may peace andblessings be upon him). A great du’a to say before such a gathering is the following supplication of the Prophet(may peace and blessings be upon him):اللهم مقلب القلوب ثبّت قلبي على دينكAllahumma muqallibul Qulub thabit qalbi ‘ala deenek.“O turner of the hearts! Establish my heart upon Your religion.”b. After one’s heart has submitted and his whims have been crushed, it is logical the rest of his body will follow and this would entail:· Lowering the gaze as everything has an entrance and one of the entrances to the heart is the glance.· Avoid speech or actions which could be taken as flirting. I was told by one of my sheikhs that laughing and joking should be avoided between non-mahram couples. For that reason Allah described the daughter of Shu’ayb, when she approached Mosa, “Then there came to him one of the two women, walking shyly.”· Avoid being alone as Shaytan will be the third amongst you. Try your best to meet as a group as private meetings amongst a brother and sister who are non-mahram are strictly prohibited. In addition, during group meetings there should be a good amount of distance between brothers and sisters.· Observe the correct Islamic dress code and remember to ask yourself an important question. “Am I makingdawa to myself, or to Allah and the call of His beloved (may peace and blessings be upon him)?”· There is no better solution than asking. Thus, it is important to refer any specific questions or issues to local scholars as they are your life source for survival in the campus jungle.I ask Allah to bless our questioner, plant her feet firm upon his obedience and make her a great caller to Allah (may peace and blessings be upon him). I would like to express my gratitude to two of my early Sheikhs, Abu Mustafa of Senegal and Shaykh Abdul Jalil of San-Diego. Most of my humble attempt at an answer came from the questions I asked them while in my university days. May Allah bless them and continue to use them as a source of benefit to the shabab in the West.In need of your prayers and happy Eid,Suhaib D. WebbSource: Sunnipath.com——————————————————————————–[1]Qur’an 9/71[2]Tafsir Al-Tabari, surah 9/71[3]For and excellent Arabic reference on this refer to Sh. Faisal Malwais Darul Mara Fe Al-A’mal Al-Islamiy.”[4]Qur’ana 28/22-25[5]Reported by At-Tirmizi, Ibn Hibban and Al-Hakim graded it Sahih[6]Al-Shawqiyat pg. 193

Gender Interaction on Campus 1

In the name of Allah, Most Compassionate, Most Merciful,The question of gender interaction on campus is one of great importance. Unfortunately, at least inmany cases, it has been handled from one or two extremes. I remember visiting an MSA and finding the entire MSA was shut down because, at the first meeting a brother stood up, pointed at the sisters and said, “Why are they here? It is not allowable for you to be here!”On the other side of the coin I’ve heard of MSA’s who conduct their meetings at Starbucks! Thus, while enjoying the latest frappuccino, Fatima and Zaid are sitting together with no respect for our sacred texts and principles. Insha’Allah, it is our hope to answer this question from the perspective of Islamic activism and dawa using a few very importantverses from the Book of Allah Most High.The Responsibility of Islamic ActivismAllah Most High says:“The believers, men and women, are protecting friends one of another; they enjoin the right and forbid the wrong, and they establish worship and they pay the poor-due, and they obey Allah and His messenger.”[1]Imam Al-Tabari (may Allah be pleased with him) said, commenting on this verse, “They invite humanity toward faith in Allah and His Messenger (may peace and blessings be upon him) and everything that the Prophet (may peace and blessings be upon him) was sent with by Allah.” [2] The scholars have said that, because of the wording of this verse, it is clear that the responsibility of dawa and Islamic work falls upon both males and females.[3]The Scope of Inter-Gender Relations:In Sura Al-Qasas we find a very interesting example of inter-gender relations found in the story of Sayyiduna Musa (peace be upon him).Allah Most High says:“And when he went towards (the landof) Madyan, he said: “It may be that my Lord guides me to the Right Way.”And when he arrived at the water of Madyan he found there a group of men watering (their flocks), and besides them he found two women who were keeping back (their flocks). He said: “What is the matter with you?” They said: “We cannot water (our flocks) until the shepherds take (their flocks). And our father is a very old man.” So he watered (their flocks)for them, then he turned back to shade, and said: “My Lord! Truly, I am in need of whatever good that You bestow on me!” Then there came to him one of the two women, walking shyly. She said: “Verily, my father calls you that he may reward you for having watered (our flocks) for us.”[4]By taking a quick glance at these verses we can garner a number of lessons related to Islamic work, the personality of the Islamic caller and rules and adab for inter-gender relations:1. The importance of d’ua. If we look at this story as large structure, we can see that supplication forms its foundation and roof. Thus, Prophet Musa began his actions with a du’a and completed it. For this reason the Prophet (may peace and blessings beupon him) said, “Nothing is more honorable (most liked) before Allah Most High than Supplication.”[5]2. The great mercy and compassion of the Prophets. Prophet Musa felt compassion for the two women and went to assist them. It is important for the Islamic worker have mercy and concern for those around him. For that reason the poet Ahmed Shawqi wrote:وإذا رحمتَ فأنتَ أمٌ, أو أبٌ هذان في الدنيا هما الرحماء“And if you (Muhammad) implement mercy, then you are a mother or father. And they, in this life, are the exercisers of extreme mercy.”[6]3. The importance of obeying and serving one’s parents: Prophet Shu’ayb’s daughters not only served him in his old age, but obeyed him bycarrying themselves with great fidelity and morality in his absence. The same can be said for the campus. Many of us live away from our parents on campus and it is important to respect them in their absence by being pious and righteous children. It is sad to see many university students drooling at the opportunity to escape to the campus environment just to disobey their parents. However, the truly righteous slaves of Allah obey their parents even in their absence. Of course, this obedience is in the good and not the evil.

Muslim Uni Life? part 2

If we really look at our life we see thateverything is indefinate, getting a job,even living until tomorrow. In fact wecould die anytime, this is a definate, the only dead certain thing in our life.Most of us believe we can make up for our actions later or we can be religious later. We are gambling. Thechances of our dying today are little, but the stakes are high. Allah reminds us of the importance of this,“O you who beleive, obey Allah as he should be obeyed, and die not except in a state of Islam” (Quran3:102)Each of us needs to decide. Is Islam right or not? Why don’t we take the time, just once, once in our lives to find out if Islam is right. Is the Quran from God or not? We can’t see God, but is there a maker to all this? We need to study nature, and the world. We only live once. We shouldn’t go toa club thinking we are only going to ‘hang out and are not doing anything wrong’ then feel guilty about it later. We shouldn’t go on a date or drink, then feel guilty about it, worrying about hellfire.On the Day of Judgement it will be us alone who will be asked about our actions. If we are not following this deen completely, we are injuring our own soul, both in this life and the next.“Verily We have revealed the Book to thee in truth, for (instructing) mankind. He, then that receives guidance beinfits his own soul: but he that strays injures his own soul…” (Quran 39:41)This is the true definition of freedom. To learn about Islam and the world openly. To contemplate about life and death. And after learning the truth, obeying the word of God.“Those on whom knowledge has been bestowed may learn that the (Quran) is the truth from your Lord, and that they believe therein, and their hearts may be made humbly (open)to it…” (Quran 22:54)Once students have this rock-solid intellectual beleif in Islam, the corruptness and falseness of the people around them is clear. The beauty and wisdom of the islamic way, the best alternative is clear. What other’s do is of less importance. If others think they were weird to pray or weird to be honest, they would still pray and still be honest because they know their deen.The Prophet(SAW)’s famous hadith to ‘seeking knowledge is an obligation upon every Muslim’ (Ibn Majah) or to ‘Allah makes the way to Jannah easy for him who treads th path in search of knowledge’ (Muslim) is too often forgotten by students. Our Quran’s are left on the top shelves, gathering dust. Sometimes the most it is read is when someone dies. How is this to help, when the guidance comes too late. The Quran is for the living. The path to understanding and followingIslam comes from learning first.How many of us are Muslim, yet havenever read the Quran in our native language?How many of us are Muslim, yet haveyet to open a book on hadith or sunnah?How many of us defend Islam to non-Muslims, but do not follow it ourselves?May Allah forgive and lead us and allthose lost to the straight path, inshaAllah.Ameen.by Huma Ahmadwww.islambradford.com

Muslim Uni Life? part 1

Freedom. Young people live for the day when they can move out of the house and go to university and finally be free.Freedom from their parents, from restrictions on their lifestyle, from everyone telling them what to do. This is why in university you find a whole generation that does what they want. Life’s short they say, let’s enjoy ourselves while we can.So it goes for Muslims. In university you find the most amazing things, Muslims who don’t pray, Muslims who date. Why is this happening?Religion becomes like a fairytale, when they got old enough, they knew better than to believe in it. Most have little knowledge about Islam and have maybe memorized the right rituals to get by. Why beleive something on faith, they ask. After all we cannot see heaven or hell. How do we know Islam is right anyway?Islamic culture to them means marrying someone they never knew. It means arranged marriages and never hanging out or having fun. For girls Islamic culture has even less to offer. It would mean double standards or having to serve a husband the rest of her life.The western alternative to this looks a lot more attractive. In western culture “love and romance” are supposedly everywhere. Everyone is out looking for love freely. Meeting someone, going out, seeking pleasure sounds alot better. But whatabout the downside? For love at first sight, you need to have the right image, the right hair, the right clothes. Girls have to aspire to be likethe latest supermodels, they have to hold back age. Who’s going out with who, what are my friends thinking, what will happen if I don’t get the right girl or guy, what is my girlfriendor boyfriend thinking, all become important. Frustration, desperation, and unhappiness become the norm.Imagine all the heartache youth would save if they followed the Islamic alternative. In true Islam, unlike culture, there is no gameplaying. If two people wish to be involved they are both straight with one another. Unlike what goes on today amongst some Muslims, they both meet each other and make a contract to marry. Women are treated with respect, there is no sexual bombardment like there is in western society. Sex in western culture is also often seen as a vice or a sin of the flesh. But even in religious Islam, sex is seen as natural. As long as it is in the right circumstances, when the two are committed to one another in marriage.Drinking in college is also the norm unfortunately. If you don’t drink or party you’re seen as weird. Drinking is cool and a way for people to socialize, meet and have fun. The onewho doesn’t is less of a person and ‘misses out’. Drinking and all the harms that come with it is cut off at the root in Islam. So many problems are avoided, accidents, pregnancy, violence and even rape for example.In university and in the world, success in life is not seen in terms of religion. It is seen as what other people think, one’s careers, how much money they make. If you are religious you must have failed at life. But why do we have this seperation? and this blindness in religion?The Quran tells us again and again not to have blind faith, not to folllow the religion of our forefathers.Yet, we as Muslims have stopped thinking. We may think about what our friends or other people will say, but we avoid thinking about the real issues. We spend so much time on the opposite sex, thinking about careers, money etc, but we forget to think about death and how much of this we will really be able to take withus?“Every soul shall have a taste of death and only on the Day of Judgement shall you be paid your full recompense…for the life of this world is but goods and chattels of deception” (Quran 3:185)Shouldn’t we take the time to comtemplate what will happen to us after we hit the grave? After all, what is the point of life if we are not accountable for our actions? If there is no creator, what is the point of being honest or good.

Double Life of Muslim Students part 2

“After four years of living it up, I feel as if I’ve got it out of my system. I’ve always known that my years at university would be a fixed time in which I would be able to live my life the way I wanted to, but after doing what I thought I wanted, I realise that what my parents have planned for my future is not so bad.”Unfortunately, not all young Muslimsfind it so easy to forgo their new life.For Faribah Khan (23), a graduate of Bath University, her education, and all that has come with it, has been a major source of tension with her parents.“The only reason my parents allowedme to go to university was because they hadn’t found a suitable man for me, and an education was a respectable second best to marriage,” she says.“I was excited about university and getting away from home. It was my chance to escape.”Although her family moved from Iranto the UK when she was three, Faribah’s parents have made sure she would never forget her roots.“We speak Farsi and Iranian food is always on the table. Going home is like travelling from the UK to the Middle East.”“The religion goes hand in hand withthe culture. I was brought up to fast during Ramadan, celebrate festivals and have an innate belief in the principles of Islam.”In a bid to break free, Faribah appliedto universities such as Birmingham and Leeds, where she believed she would be able to live independently from her parents.“But they refused to let me live away from home and insisted I should go to the local university in Bath.”“I resented that – just as I resented the fact that I had no choice in what I studied. It had to be science as it was ‘respectable’.”Despite having to live in the family home, Faribah still managed to enjoysome of the student life on offer. And her parents’ worst nightmare came true when she fell in love with a British boy.“Robert and I dated for the whole time I was studying, but I knew there was no real future to our relationship. He wasn’t a Muslim so my parents would never have accepted him.”“I kept him a secret. I would lie and say I was staying at a friend’s house so I could spend the night with him inhis student digs.”“He hated the lying and the fact he could never meet my family. It made our relationship seem wrong, bad, dirty even.”For devout Muslims, this really is the crux of the matter. How can a womancall herself a Muslim and behave in away that contravenes the laws laid down by Islam?But having been brought up in Britain, most of these girls find no contradiction in taking a couple of years off from tradition to enjoy whatall their friends are doing.And ironically, these women are only experiencing what their brothers have been doing for years.“It’s almost an accepted rite of passage that men go to university and live it up before returning home to settle down with a good Muslim girl,” says Amina (30) from London.“One guy I know has had a succession of girlfriends throughout his time at university. He’s living withone of them now but admits he’d never marry any of them.”Faribah also knew her freedom and relationship had a shelf life. “I cried for a month when my university course ended,” she confesses. “I was convinced I’d be married off within a year to a suitable Iranian man.”That day still hasn’t arrived. Now, nearly three years after leaving university, she is still living with her parents, but is also working in publicrelations.‘They think I’m still a virgin but if theyever knew, they would either ostracise me or marry me off to the first potential suitor, like they did with my sister, Leila.”“She married young. She knows about my life and has the same wishes as me. But she has to keep herviews hidden from her husband. She’s content because he is a good man. But I don’t want to be content; I want to be happy.”Not surprisingly, many Muslim women students find it incredibly hard to lead this double life. In the case of Malaysian- born Faria (21), astudent at Sheffield University, her freedom came with overwhelming guilt.“In my country, unmarried men and women are not allowed to be alone together. If caught, you can be jailed or fined,” she says.“But because I was on my own, I felt I could enjoy a Western life. I dated and eventually slept with a boy I met here.”For a while, she enjoyed her new-found openness. But soon, she was overcome by feelings of guilt and paranoia.“I felt anxious throughout our relationship and had to lie to my parents and tell them I spent all my time studying.”“Then finally, last year, I had a nervous breakdown. I couldn’t cope with my double life any more. I regrethaving a sexual relationship. I can’t wait to finish my studies and go backto my country to make a fresh start.”“If anyone in Malaysia discovered the truth, my life wouldn’t be worth living.”But though they have had very differing experiences there is one thing Sofia, Faribah and Faria agree on: they all expect to have an arranged marriage and are insistent they will keep their wild-child days secret from their husbands.As Faribah says: “I know people will find it hard to understand that after living a free life I am willing to acceptan arranged marriage, but ultimately, my family is all I have.”

Double Life of Muslim Students part 1

By Claire ColemanFor the past four years, 24-year-old engineering student Sofia Ahmed has been leading a double life. During a typical week, she will study in her university library by day, then head to any one of Liverpool’s many student bars at night.There, she will party until the early hours: drinking, smoking and experimenting with the hedonistic lifestyle of a typical British undergraduate.But at the weekend, Sofia plays the role of a completely different person; a dutiful daughter of a well-to-do, traditional Muslim family who have raised their daughter to shun such Western temptations.“Every Friday I get on a train home to Manchester to stay with my family,” she says. “It isn’t up for discussion; itis just expected. Before I leave, I tidy myself up, make sure I don’t smell of drink or cigarettes, and head home toplay the dutiful daughter, helping my mother in the kitchen, attending mosque and sitting with my parents’ guests.”On Sunday night, Sofia returns to Liverpool and the cycle begins again.“Within half an hour, I will be slipping into a sexy dress and be on my way to a bar to meet friends.”For most teenagers, university life brings the first experience of freedomfrom parental control. It is a taste of a life to come.But for many female Muslims like Sofia, this taste is bittersweet. When she graduates this year, she will return to her parents’ home, where she’ll revert back to the life of a “goodgirl”, cocooned in a close-knit community where drinking, smoking and having boyfriends is considered sinful.“In my time at university I have done everything that is forbidden by my religion. I didn’t set out to rebel, nor did I feel peer pressure to do what I’ve been doing,” she says.“I was just genuinely curious about what all my friends were getting up to. You can’t grow up in this country and ignore the culture around you.”And as more Muslim women than ever go into higher education, this double life is becoming something ofa hidden social phenomenon.Psychologist Irma Hussain has counselled many Muslim women who have experienced this culture clash.“Muslim women have faced these conflicts for more than 20 years, but nowadays more women who come from very traditional families are going into higher education, which they never would have been allowed to before.”“It is a great temptation to break fromtradition when they are away from their family and everyone around them is having a good time, but it is not without consequences.”“Some may look back and think it was fun, but others struggle with the double life and can never be happy leading such a conflicting existence.”But those thoughts are far from their minds when they set out.“My first night at university was amazing,” recalls Sofia. “I’d never really gone out before, so I had no clothes to wear. That afternoon, I went out and bought a sparkly red top with a scoop neck and a cut-away back. I wore it that night with black trousers and heels so highthey made my feet hurt. I was really excited.”“In the student bar, there was a promotion on alcopops. Never having drunk before, I was knocking them back. I hadn’t gone out with the intention of getting drunk or of kissing a man, but I did both. That pretty much set the tone for the next four years.”Luckily for Sofia, her university years quenched her thirst for freedom, and she is now happy that those days are coming to an end.

Etiquettes for the Seeker of Sacred Knowledge

Etiquettes for the Seeker of Sacred Knowledge and the Snare of ShaytanShaykh Nazim Mangera, sunniforum.comFor a long time I have wanted to discuss some etiquettes about reading Islamic literature and listening to speeches delivered by scholars. We should read and listen with the intention of benefiting from their writings and their speeches. Whatever our intention is, that is what we will get from it. If we read and listen with the intention of increasing our knowledge and tryingto act upon it, Insha Allah that is what we will gain. If we read and listen with the intention of criticizing and taking out mistakes and finding faults, then we will find mistakes and faults and that is the only thing we will get from it. It’s very easy to criticize destructively and it is often said that it’s easier to haul down than to build.Scholars elaborate this by citing the following example: Two types of animals are set free in a garden; one is a bird and the other is a swine. Thebird will look for clean and pure sustenance, whereas the swine will look for filth and dirt. Whatever intention they have, they will get. So the bird enters the garden and finds clean and pure sustenance and the swine/pig enters the garden and searches for filth and garbage and dirt and finds it because no garden isfilth free. They both got what they wanted.Another point the scholars make is that we should read and listen with the desire and urge to increase our knowledge and act upon it and propagate it to others. If we have no desire to increase but rather we think we know everything, then we will hardly benefit from their writings and speeches and eventually we will only be harming ourselves.The following example is cited:If an empty glass is put under a tap, and the mouth of the glass is facing down, then it does not matter how fast the water is coming out, the glass will never get full for obvious reasons. But if that same glass is facing the correct way and the mouthof the glass is facing up, then it does not matter if the force of the water is low, but a time will come that the glass will be full of water.If we have the intention of benefiting, then we will benefit tremendously. And if we have the intention of finding faults and mistakes, then we will find them. For sure, there will be times when there will be grammatical mistakes in the writings. There will be mistakes of wrong word usage. But is that a good reason to get happy over the mistake? That is nothing but the Shaytan’s method of preventing you from benefiting from a scholar’s advice. Being happy over a person’s mistake is either a sign of pride or jealousy- two of the most devastating sins of the soul. If we get happy at a mistake of another, it is a sign of a spiritual sickness. There will be times when your writings will be better than a scholar’s writings; there will be times when you will speak better than the scholar. But that gives us no reason to be put off by the scholar’s advice.There could be many reasons why your writings or your method of speaking could be better than a scholar’s writing. One reason is usually in the Madrassah’s run by Asian scholars, very little attention is paid to the English language. The majority of our lectures were either inUrdu or Arabic. That trend is slowly changing though. Another reason could be that the scholar does not spend much time in English speakingcountries. Now when the scholar willspeak, there might be a stutter or an accent or the pace will be slow. But that should never be a reason to ignore the scholar’s advice. It is the content of the speech which really matters. Just because a person is an eloquent speaker does not mean that the content of the speech is correct aswell. Being eloquent is one thing, andbeing correct is a completely different matter.Another point I wish to clarify is that after reading an article or listening toa speech, some things might not be clear to us or go against our prior view on the matter. In this case, in a polite manner, ask the scholar that this is what I understood from your speech but I thought it was supposedto be like this. Am I correct in my understanding or not? I’m sure the scholar will not mind if we have any questions on the topic. Never hesitateto ask questions because two types of people never increase in their knowledge: A proud person and a shy person.Also, if we think that the scholar has made a mistake somewhere, then bring up the point with the scholar in a polite manner and discuss it. We all are prone to mistakes. Only Allah is free of all blemishes and faults.

Etiquettes of Students

If you are a student, then you should observe the praiseworthy rules of a student’s dealing with a learned man. These rules are:1.to greet the learned man first2.to speak little in his presence3.not to speak much so long as his teacher does not ask him anything4.not to ask him questions before receiving his permission5.not to say, by the way of objection to his words, “So-and-so said contrary to what you have said.”6.not to argue against his opinion in such a way as to show that he knows the truth than his teacher7.not to argue against his companions in his meetings8.not to look around but to sit with downcast eyes, quietly and courteously as if he were engaged in ritual prayer9.not to speak to him much when he is tired10.to stand up in order to show respect for him when he stands11.not to follow him speaking and questioning and asking him questions along the street until reaches home12.not to imagine evil of him in regard to those of his actions which appear abominable. The teacher knows better concerning his secret affairs13.When some actions of the teacher appear abominable, the student should recollect the complaint made by the prophet Moses to Al-Khidr (may peace be on them both):“Have you made a hole in the boat to drown the people in it? You have indeed, done a strange thing”(Qur�an 18:71)In fact Prophet Moses was wrong in his complaint, which he made relying upon the outward appearance (of what al- Khidr did).From The beginning of Guidance (bidayat al-hidaya) p. 77 from Imam Ghazali translated by Mashhad Al-Allaf

A Sermon from the Dying to the Living

There once lived in Basrah a prolific and profoundly spiritual worshipper whose fear of the Hereafter caused him to become physically weak, and whose constant crying made him skinny and sick. When he was on his deathbed, his family gathered around him, and they all began to cry.“Help me sit up.” He said. He addressed his father first: “O my father, what is making you cry?”“My son,” began his father, “I remembered that I will lose you, and that I will be alone after you die.”The worshipper then turned his gaze towards his mother and said, “O my Mother, what is making you cry?”“I am crying because I will soon haveto taste the bitterness of losing you,” she said.He then turned to his sister and asked, “what is making you cry?”“Because I will soon lose out on your kindness and will consequently have to depend on others for help,” she said.Finally, he looked at his children and asked, “what is making you cry?”“The prospect of hard and humiliating life of being orphans after you die,” they said. Now it was his trun to cry. “And what is making you cry?” everyone asked.“I am crying because I saw that each one of you cried for his or her own self, and not for me, he said. Is there none among you who cries for the long, hard journey I am about to embark upon, and the few supplies (i.e. good deeds) that I have for it? Is there none among you who cries because I will be lying down in dirt? Is there none among you who cries because I will be held accountable (and might have to endure punishment)? Is there none among you who cries because of when I will stand before the Lord of all that exists(for judgement)?” He then rolled over onto his face, when they tried to movehim, they realised that he had just died.Source: Al-Mawa’iz Wal Majalis

What to do upon a Death

By Dr. Abdulhayy ‘Arifi rahimahullahWHEN SIGNS OF DEATH START SHOWING UPThe blessed Companion Aboo Sa’eedKhudri radiyallahu anhu narrates that the Prophet sallalahu alayhi wasallam said, “Prompt the dying among you to say (the kalimah): Lã ilãha illallãh (I declare that there is no god but Allah).” (Muslim) The blessed Companion Ma’qil Ibne Yasãr radiyallahu anhu narrates that the Prophet sallalahu alayhi wasallam said, “You should recite Soorah Yãseen over the dying among you.” (Musnade-Ahmad, Aboo Dãwood, Ibne Mãjah)IN THE AGONY OF DEATHTurn the face of the dying person towards the Qiblah. Let him or her make the following prayer, “O Allah, forgive me and have mercy on me and have me join higher companions.” (Tirmizi)RULINGS1. Soon after the signs of death become obvious, make the dying person lie on his back with the Qiblah on his right. Turn the face slightly towards the Qiblah, raise the head a little by placing a pillow or some other head-rest, in which case also, the dying person will be considered as facing the Qiblah. But leave the dying person as he is if he feels uncomfortable while being made to face the Qiblah. One should sit down close by and say loudly, “Ash’hadu allã ilãha illallãhu wahdahoo lã shareeka lahoo wa ash’hadu anna Muhammadan ‘abduhoo wa rasooluh.” (I bear witness that there is no god but Allah. He is One, there is no partner with Him; and I bear witness that Muhammad sallalahu alayhi wasallam is His Servant and His Messenger.) Given his condition, do not ask him to recite the kalimah, for that is a time of great trial – who knows what he might say under stress.2. After the dying person has recited the kalimah once, leave it at that. Do not try to make him say the kalimah non-stop in an effort to see that he breathes his last whilst reciting it. For, the purpose is simply to make sure that the last words he says should be the kalimah. It is not at all necessary that the recitation of the kalimah continues right through the last breath. However, should he return to the mundane and the ordinary concerns of life, start reciting the kalimah again. When he, taking the cue, recites it, then be silent.3. When breath loses its momentum and starts heaving faster and legs sag down, unable to stay up and the nose-top turns aside and the templescollapse inwards, take these signs to be the certain knock of death. At this time, start reciting the kalimah in a raised voice. 4. Reciting Soorah Yãseen lightens the hardship of death. Recite it sittingon the side of his head or anywhere else near the body, or ask someone else to do it.5. At a time such as this, say nothing which may divert his attention to the concerns of worldly life, for this is thetime to leave the mortal world and bepresent in the majestic Court of Allah Almighty. Do say that which turns hisheart away from the concerns of the mortal world and diverts it towards the thoughts of his Creator, for it is here that the well being of the dying lies. At a time like this, bringing his children and family members before him, or anyone else he loved most, or to remind him of things or people in a nostalgic manner causing him to be swamped in the thoughts of loves lost, is a terrible thing to do to him. It is not nice that he says farewell to hislife in the world so bound by its fond memories.6. If, at the time of death, some unfortunate remark bordering on kufr (the denial of Faith) escapes the lips of the dying person, feel or say nothing about it. Instead, take it to be a slip of his reason under the stress of approaching death. When man loses his reason, he stands forgiven for his sayings and deeds. Keep praying that Allah Almighty forgives him.7. When death comes, all concerned should say, “Innã lillãhi wa innã ilayhi rãji’oon” (Surely to Allah we belong, and to Him we are to return) and make the following prayer, “O Allah, help me in my hour of trial and replace it for me with what is better.” (Tirmizi)8. When death becomes obvious and certain, take a strip of cloth, wideenough to pass under the chin, bring it on to the head, tie a knot, then close the eyes gently and pray, “I begin with the Name of Allah while being faithful to the Religion of His Messenger sallalahu alayhi wasallam. O Allah, make his matter easy on him and that which he is to face after death, and make him the blessed beholder of Thy Sighting, and make that to which he has departed better than what he has departed from.” (Durre-Mukhtãr)9. Then straighten hands and feet, bring toes of the feet close together and tie them with a strip of cloth. Then, throw a sheet over the dead body and place it on a cot or a flat wooden bunk. Do not leave it lying on the ground. It is advisable to place some weight on the stomach lest it inflates. Allow no impure persons (in need of a bath, including women in conditions that exempt them from offering Salãh etc.) near the dead body. (Durre-Mukhtãr)Now inform relatives and friends of the deceased so that they can all participate in his funeral prayers.10. Some incense (such as oblibanum, lobãn or Frankincense), if available, may be placed near the deceased.11. Reciting the Qur’ãn near the deceased before the washing of the body is not correct. 12. All funeral arrangements including the shrouding of the dead body have to be made very quickly. Start with locating a gravesite and the preparation of the grave. Collect everything needed for the stages of washing, shrouding, funeral and burial.13. If a person dies on a Friday, it is better to make all arrangements and bury the deceased before the Jumu’ah congregational Salãh. Holding on to the prepared body withthe thought that there will be a lot of participants in the Janãzah salãh after Jumu’ah is makrooh (detested). (Shãmi) LET THERE BE NO WAILING OVER THE DECEASEDIt has been related in a Hadeeth that once the Prophet sallalahu alayhi wasallam paid a visit to a Sahãbi who was on his deathbed. Seeing him in that condition, the Prophet sallalahu alayhi wasallam broke in tears. When people saw him in that state, they too started weeping. He then said to them, “Listen to me O people, and listen well. Allah Almighty certainly does not apprehend the weeping eye and the hurting heart, for a Servant of Allah has no control over these.” Then, pointing to the tongue, he added, “Buta mistake made by this, that is, on intentional mourning and wailing, He punishes, and on reciting ‘Innã lillãhi wa innã ilayhi rãji’oon’ (To Allah we belong and to Him we are toreturn), and on raising hands of prayer and on seeking of His Forgiveness, He bestows His Mercy.” (Bukhãri, Muslim)KISSING THE DECEASEDAfter the deceased has been given therequired ghusl (bath), it is permissible to kiss the deceased under intense desire to express love or personal devotion as it was with the Prophet sallalahu alayhi wasallam when he kissed ‘Uthmãn Ibne Maz’oon radiyallahu anhu and wept. Very similar to this, the noble Companion Aboo Bakr radiyallahu anhu kissed the forehead of the Prophet sallalahu alayhi wasallam after his departure from this mortal world. (Zãdul-Ma’ãd)ALL FUNERAL ARRANGEMENTS SHOULD BE SWIFT It has been narrated that once the Prophet sallalahu alayhi wasallam came to visit Talhah Ibne Barã radiyallahu anhu when he was sick. Seeing his critical condition, he said to the people around him, “I feel that the time of his death has arrived. If it does come to pass, I should be informed and funeral arrangements be made with haste, for it is not appropriate that the dead body of a Muslim be left amidst his family members for long.” (Aboo Dãwood)‘Abdullah Ibne ‘Umar radiyallahu anhuma narrates that he heard the Prophet sallalahu alayhi wasallam saying, “When one among you dies, do not keep him in the house for long. Make haste in taking him to the grave and burying him.” (Bayhaqi, Shu’abul-Imãn)Source: idauk.org

A Good Sealing State: Husn al-Khatima part 2

Here is a supplication that is commonly known: “O Turner of the hearts, establish my heart on your Din, keep it firm on your Deen. You are the turner of hearts.”We should ask Allah to keep our hearts sound and firm on the Deen because we do not know how and when things could change, and we could become guilty of being boastful about our achievements and this could be the cause of our downfall. This is why having humility, being humble, is always important.The great scholars have highlighted a few major causes of a bad sealing state. One of the main causes is intoxicants. This could be of any form, including drinking, smoking or the taking of drugs, because intoxicants can overcome a person’s rationality and can affect one’s ability to focus or to be conscious of one’s actions.‘Abd al-‘Aziz ibn Rawwad says, “I was present when somebody was in the last moments of their life. They were being encouraged to say Laa ilaha illalaah, but the person refused to say it. The final statement the person then uttered was: “He is a disbeliever in what you are saying!”So ‘Abd al-‘Aziz ibn Rawwad enquired about him, and was informed that, although he did not doit in public, this man was given to drinking in small amounts. This is what overcame him in his last moments. It was then that ‘Abd al-‘Aziz ibn Rawwad advised that one must beware of committing any sin as that is what had caused this person to have this ending.The scholars mention that a sign of agood sealing state is perspiration at the time of death, and another sign is contentment or satisfaction at the time of death, evidenced by a smile on the face of the person despite the way in which he or she has died. An example of this comes from the stories of martyrs, who may have been killed in a gruesome way, but on whose faces can be seen peace and a sense of happiness.There are numerous occasions where Allah opens up these kinds of states for his pious servants, blessing them with a vision, and making their state apparent to people around them so as to inspire and encourage others to do good because they have seen the person’s life, and now they see their state at death.It is related about ‘Abdullah ibn al-Mubarak (Allah be pleased with him) that when death was approaching him, the people around him were saying Laa Ilaaha Illallah. ‘Abdullah ibn al-Mubarak looked up towards the heavens and said, “For the like of this do the people work all their life.” He was given an unveiling of what Allah had kept for him in the Hereafter.The story of ‘Umar ibn ‘Abd al-‘Aziz (Allah be pleased with him) who was a caliph for about two years and six months, was able to change the whole order and system of the time for the better. At the time of his death, people were gathered around him, and he said to them, “Leave me, nobody should remain here.” Thereafter, the people moved away and sat outside his doors. ‘Umar ibn ‘Abd al-‘Aziz (Allah be pleased with him) was heard saying, “Welcome to these faces. These are not the faces ofthe human or jinn.” He then recited an ayah of the Qur’an: “That is the abode of the Hereafter which we designate for those who do not want to cause tyranny or corruption in thisworld. Well-being is only for those who have the fear of Allah.” Then ‘Umar ibn ‘Abd al-‘Aziz (Allah be pleased with him) breathed his last.Allah (May He be glorified and exalted) does not deprive or humiliate his pious servants who have worked hard all their lives to please Allah, neither in this life, nor inthe Hereafter. When Allah loves a person, He will place for them acceptance in the world. People will begin to love them.Anas (Allah be pleased with him) reports that the Messenger of Allah (Allah bless him and grant him peace) said, “When Allah intends good for someone, He uses him (or takes him for his service).” The Messenger of Allah (Allah bless him and grant him peace) was then asked, “How will Allah use him?” The Messenger of Allah (Allah bless him and grant him peace) replied; “Beforedeath, Allah will give him the tawfeeq(divine Guidance) to do something good.”In another hadith, the Messenger of Allah (Allah bless him and grant him peace) said, “When Allah wants something good for someone, He willuse him.” The Messenger of Allah (Allah bless him and grant him peace) was asked, “How will Allah use him?” The Messenger of Allah (Allah bless him and grant him peace) replied, “Allah will inspire himto do a good action, which he will do before his death, so much so that his neighbours and those people aroundhim will become happy with him.”Regardless of what a person does or who they are in front of, Allah will select a person and desire good for him and give him the ability to do good actions for his Deen before he dies. That action will then be a means of accomplishment and acceptance for the individual in the sight of Allah, and thus he or she will leave this world with a good sealing state.We must ask Allah (May He be glorified and exalted) to use us for some form of good work for the Deen,regardless of our area of work or profession. One may think that “I am not capable of giving lectures or calling people towards Allah,” or other commonly known deeds that we see others doing. Do not fear. Regardless of your capabilities, ask Allah to open the doors of guidance. Whatever you do, Allah will guide you to some way in which you are able to do some good work that will be the cause of Allah’s being pleased with you and the people being pleased with you as well. If you already have tawfeeq to do good actions, whether this is through da’wah, or benefitting society through some community work, then ask Allah (May He be glorified and exalted) to accept it, make it a truly genuine and sincere, and ask that you be accepted for the service of His Deen.Allah (May He be glorified and exalted) gives tawfeeq to his pious servants who have strived and worked hard all their lives to please Him and have done service for His Deen, enabling them to do good actions at the time of death. Ultimately what matters is what is going to happen then and how death will arrive. It is important to remember that it is not only the scholars or learned people who are able to achieve this good sealing state. It is not only through preaching or giving lectures that one can be of service to the Deen. There are numerous ways in which we can benefit humanity, things that we can do to assist and make it easier for people to worship Allah. The options are limitless.May Allah accept us and use us in theservice of His Deen.May Allah make our actions until the end like the actions of the people of Paradise.May Allah protect us, and forgive us, and may He remove the hidden defects inside us and the hidden and apparent sins.May Allah give us tawfeeq to recognise virtue and to follow it.May Allah give us tawfeeq to recognise evil and to abstain from it.May Allah give us a good sealing state.And Allah is glorified and exalted.Amin.Transcribed by Yunus bin YusufEdited by Adnan AshrafSource:www.zamzamacademy.com