The Muslim Voice - Vol XIII Issue 2

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m USLIM VOICE

Complementary Faith Together in Remembrance

DECEMBER 2006 SHAWWAL/DHUL-QADAH 1427 VOLUME 13, ISSUE 2

What’s Inside?

FROM

EDITOR’S DESK 2 MULTIFAITH CENTRE FOR SPIRITUAL STUDY AND PRACTICE 3 HERE I AM, MY LORD 4 THE POPE 7 BETTER THAN A THOUSAND MONTHS 9 PROPHET AYYUB (PEACE BE UPON HIM) 10 BECOME A PERSON OF INFLUENCE 12 I AM SO HUNGRY 16 PROPHETIC AKHLAAQ : IN AN INTERFAITH SETTING 18 TAKE A DEEP BREATH: CONFLICT IN THE WORKPLACE 20 ILLUMINATING OUR SOULS 22 POETRY PALACE 24 CORNY CORNER 28 PRAYER SPACE ON CAMPUS 32

EDITOR

LAYOUT TEAM

Asim Ashraf

Rizwan Shaik

ASSISTANT EDITORS

WRITERS

Ruba Ali Al-Hassani Rabia Mohammadi

SECTION EDITORS Ruba Ali Al-Hassani Asmaa Hussein Aminah Khan Mahmud Moallim ADVISOR Hajera Khaja

Abeer Chowdhury Hajera Khaja Yasmeen Khan

The Muslim Voice is a nonprofit magazine published by the Muslim Students’ Association at the University of Toronto’s St. George Campus and sponsored in part by Students’ Administrative Council.

Susan Addario Safiyyah Ally Nouman Ashraf Afroza Faruque Hajera Khaja

DISTRIBUTION

THE

Rifa Tahsina Asna Ahmad Ashiq Alibhai Sheikha El-Kathiri Humairah Irfan Mezba Mahtab

Rizwan Shaik

COVER PHOTOGRAPH Atif Gulzar

The Muslim Voice c/o Muslim Students’ Association 21 Sussex Avenue, Suite 405 Toronto, Ontario, M5S1J6 muslim.sa.utoronto.ca muslimvoice@yahoo.ca 416-946-7788

Disclaimer The ideas and opinions expressed in this magazine do not necessarily reflect those of the staff of The Muslim Voice or the Muslim Students’ Association.

2

From the

Editor’s Desk The snow. It is coming. Its December and our friends in British Columbia have been ransacked. Their streets dumped with that blaring white crytalized water. There streams frozen, their driveways covered knee-deep in this stuff. It’s only water, I remind myself. I look up everyday before I leave. I take along with me my toque and my scarf, I even consider my umbrella. I am packed and ready.Yet, no snow. When will it snow? Will it snow gently or hyper typhoon style, where one can only try to plough through the snow and blade piercing winds to get to lecture, tutorial or lab? Why do you torment me so Oh Canada!?

lightning bolts and heavy rain. We all need to face the tormenting weather of injustice. At the worst of times we often feel alone, isolated from others while we have to face the struggle against oppression, economic divides and disease. This is not entirely the case. All of us share a seat on the boat that rides those violent waves. The only solution is to steer it together.

The weather is constantly changing, especially for us Canadians. Tomorrow, the temperature is supposed to be about 20 above. Environment Canada says the coming, the ever so slow coming, winter will be the harshest yet.

As the weather changes, so does our world. In 2005, the world had seen the devastation from a tsunami in South East Asia and hurricane Katrina in the Gulf of Mexico.

What’s more, 2005 was the second warmest year in 145 years!

In the first issue of The Muslim Voice, we looked into how a student defines oneself, especially the Muslim student. From that base, a Muslim student might ask how should they act with other students, other people, strangers, family, employers, neighbours? Can we build forums and discuss our concerns with our community and of other communities. As such, the title of this issue is Complementary Faith: Together in Remembrance.

The reasons for this crazy weather phenomenon is not so crazy. We are all aware to some extent what global warming is doing to the weather. But, it seems through time people, with all our gadgets and doodads, have never been able to properly cope with the elements. No matter what the weather person says, I seem to always want to be overprepared for the worst possible weather.

Global warming or not, we all need to learn to face the weather. We all have to face a storm. Not all storms are

If we are to progess in the world against all justice issues, we must find common ground so that we can move foward. Otherwise, we run the risk of facing mother nature’s rath unprepared once again.

We are all affected by the local and global weather. The weather has changed and continues to change. How do we choose to get involved, to react, to help? Do Muslims act the same with those who suffered a hurricane, those in rubles of an earthquake, or those whose rights are and being stripped away? Do we act on our values of Islamic justice or do we choose be neglectful? What are other communities thinking with the oncoming storms? Read on here. Let us begin our dialogue and maybe we will find solutions together and in time.

Asim Ashraf

EDITOR, THE MUSLIM VOICE

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THE UNIVERSITY OF TORONTO

Multi-faith Centre for Spiritual Study and Practice The buzz about the centrality of “the student experience” is everywhere on campus these days. What, one may ask, is the essence of the abstraction called the student experience? It’s often instructive to have students articulate it for themselves. Over the last few years, there have been several mechanisms, from surveys to focus groups to events that have sought student feedback on their experiences. When students speak of their experiences, they often draw from various facets of their identity. They reflect not only on their expectations and how they were being met, but also of how certain initiatives and programs helped them grow in rather unexpected ways. For instance, the conversations that were sparked by the Spirituality and Student Experience lecture series last year demonstrated that there was a great deal of interest in dialogue, debate and sharing of students’ sense of sense, and the role that spirituality played within it.

However, the foundations for the next step in these important discussions have been in the works for quite a while.

This story begins more than a decade ago, when the University’s working group on multi-faith activities identified the need for a new space for faithrelated dialogue and practice. Seven years after the Orchard Task Force on Student Activity Space included the creation of a multi-faith centre as its primary recommendation; the University’s new Multi-Faith Centre on the St. George campus is nearing completion.

In September of 2005, the architectural firm Moriyama & Teshima was awarded the commission for the $1.4 million renovation of two floors of the Koffler

Centre for Pharmacy Management at 569 Spadina Ave. Construction began as soon as classes ended in April 2006 and will be completed by the third week of December. The building will open for community use in January 2007. It will now be identified as the Koffler Institute, with the Multi-faith Centre located on the top two floors.

In addition to the Coordinator of the Multi-Faith Centre and the Campus Chaplains’ Association, several staff from the Centre for Community Partnerships will be located on the third floor.

The renovation has focused on creating a sequencing of the spaces that provide gradual distancing from the secular environment to the Main Activity or Prayer Hall. The renovation also includes a multipurpose room and two food serveries, ablution (ritual cleansing) facilities and contemplative spaces in a variety of sizes and character for flexibility in accommodation and scheduling. A notable inclusion in the design is a room designed to accommodate a meditation circle of sixteen people. This room features a Bio Wall, a wall of living plants and running water. A primary goal of the design was to avoid all religious ornamentation and symbolism, but include key elements to satisfy all religions (such as facing Mecca) and then create one single element that was common to all. That common element was light, in both the spiritual and metaphysical sense. To convey an expression of light as the distinguishing feature of the space, the architects designed a glowing, back lit ceiling and front wall, made of white onyx and framed in Venetian Plaster.

The establishment of the Centre is an

important first step in signalling to the University community - and the community beyond - the significance the University places on the creation of an inclusive and welcoming environment. With the Centre close to completion, it is important that we take the next step: moving questions of faith and spirituality beyond the normative boundaries of accommodation to the arena of critical enquiry. This programming will enable us to engage the entire University in critical conversations around the role of religion, faith and spiritual practice in local as well as global issues. It will assist the University in addressing one aspect of an enhanced student experience, as mandated by Stepping Up, the University’s academic plan.

In the next month, the Office of Student Affairs will be assembling a consultation group from representatives of various student organizations and interested staff and faculty members, to assist with the development of a constitution for the interfaith council and a proposed program for 2007. The continued contributions of students active in faith-related observance and programs on campus will ensure that the Centre becomes a vibrant community and a welcome addition to student life on campus. We hope that our student communities will take up the Center’s call for engagement so that they may play a direct role in fashioning the discourse that we know is waiting to be initiated.

Susan Addario is the Director of Student Affairs and Nouman Ashraf is a member of the Anti-Racism and Cultural Diversity Office at the University of Toronto (St. George campus).

4

Here I am, my Lord

My

first glimpse of the Ka’bah was veiled by an astounding wave of tears.

Perhaps I should not have been surprised.

In the days leading up to the trip, I had found myself weeping uncontrollably for no apparent reason, and in the Saudi Airlines plane I was clandestinely sapping up the unwanted wetness on my face as I listened to the beautiful, melodious recitations of the Quran, grateful for the darkness that hid the naked longings for my Creator.

“Wait until the next day to perform umrah if you’re too tired”, I had been warned. But upon arrival to Mecca from the airport in Jeddah, I found myself instantly drawn to the Grand Mosque.

Sleep was impossible. An irrepressible urge had been building within from the very moment the mere idea of umrah had entered my consciousness, and it could not be now ignored. At 2 a.m., I was entering the King Abdul Aziz Gate, walking like so many before me along the white marbled path that led to the Ka’bah. When I eventually beheld the intense beauty of that simple cube-like structure, I found myself disappointed: here I was finally, but human weakness prevented me from seeing the very thing for which I longed. I really could not see the Ka’bah. I blinked furiously, blinked again, and a wobbly black box came into view, framed perfectly against the dark sky, its majestic simplicity in contrast with the intricate arches of the mosque surrounding it.

In awe, I succumbed to tears. All my life I had prayed towards this building, and here it stood before me, looking more breathtaking than I could ever have imagined. It was surreal. None of the pictures I had seen of it had prepared me for the moment when my own eyes lit upon the magnificence that was the Ka’bah.

It is said that one’s prayers are answered upon first viewing the Ka’bah, but the incredible surge of emotions prevented me from making any sort of coherent plea to my Lord.

concentration. But there were moments when I watched, detached, as both men and women pressed deliriously

“I simply stood there staring. ‘Here I am, my Lord,’ I thought, ‘here I am before you,’ and I added, weeping, ‘I need Your Mercy and Compassion right now more than ever.”

The first couple of rounds about the Ka’bah were mindless; I am ashamed to admit that my supplications were rather incomprehensible. For there I was, in God’s glorious presence, circumambulating the Ka’bah with so many others, all the while observing people of so many different shades of colour, hearing numerous tongues chanting aloud in various languages, and yet I felt almost completely alone. I was in conversation with my Lord and no one else mattered. Still, amidst the feelings of exultation and the amazement of finally being there, I experienced a sense of deep despair; for I stood before God, Glory be to Him, in shame. Clad in pure white, I was imperfect, stained with sins that had been repeated time and again. Some I had sought to resist; others for which I hadn’t even made the effort; some for which I had sought forgiveness; others for which I hadn’t.

And yet, I found peace in my own solitary circles of the Ka’bah. I walked slowly, paying little heed to those around me. I was surprised by the focus and

“NONE

OF THE

PICTURES

I HAD SEEN...

MOMENT WHEN THE MAGNIFICENCE

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5 against the Ka’bah, fighting to kiss the black stone, pushing and shoving for an opportunity to cling to the door. My heart swelled with grief as I envisioned the Day of Judgement and imagined the desperation people would feel as they realized the wrongs they had done and the many chances they had missed. I

PREPARED ME FOR THE

N MY OWN EYES LIT UPON

E THAT WAS

THE

KA’BAH.”

prayed for those people as I stared at the frenzied crowds in dismay, hoping they would live out the remainder of their lives with at least some of the fervour with which they worshipped on that day.

And I wept. Oh, how I wept! I am still not sure why I wept, for the rational part of me had long since fled, cowed by the ferocity and newness of emotions contained for much too long.

I knew only that I was crying out to the One who knew of my deepest desires and my secret sorrows. I wept too as I sought God’s forgiveness, as I asked for inward and outward peace, as I begged for worldly goods that were so mundane, so superficial, I would have been ashamed to even verbalize them to another being. And there were moments when I remained silent, overwhelmed.

God, Glory be to Him, would know, I thought. There was no need for words.

Privately, I had referred to the months before my journey as my own Year of Sadness, replete with more disappointment and pain than I could ever have imagined. But I found peace and a sort of serene joy while pouring through the pages of the Quran; while pushing myself to spend just another hour in the Prophet’s mosque even as my head was bobbing madly in sleepiness; while making dhikr (reference of God) and silently contemplating life amidst the hoards of people sitting around me; while joining in the congregational prayers led by the white-bearded Hudhaify himself; while bustling to the mosque with the thousands all heeding the beautiful call of the mu’addhin (caller to prayer); while making wudu (ablution) in the refreshing coldness of zamzam (water from the sacred ZamZam well of Mecca), after circling the Ka’bah at noon; while retracing the very footsteps of the Prophet, peace be upon him, from the Cave of Hira, where he had received the first revelation to the Qubaa’ Mosque, which he had built after migrating to Medina; while

trudging back and forth between the hills of Safa and Marwa and wondering just how Hagar, a simple woman whose name is now a mere footnote in our history books, had managed to do the same in the blazing sun – and it suddenly struck me just how meaningless so much of my life was, how strange were the things I had surrounded myself with in the hopes that they would make me happier, and how truly nothing really mattered but for my relationship with God, Glory be to Him. No single individual, no other life pursuit was as worthy of my attention.

None of the failures meant as much when I had God, Glory be to Him. And none of the successes mattered either if they were not given meaning through my relationship with my Creator.

“Clichéd though it may seem, I was happiest when I found myself with God, Glory be to Him.” During my farewell tawaaf (circle) around the Ka’bah, my companion must have noticed my grief, for she sought to comfort me, suggesting that I would be back at the Ka’bah sooner than I might imagine. But I was not merely mournful of the emotional and spiritual high I had experienced during most of my stay there. I wept for my own weakness, for even as I departed I was embarrassed to realize I was still thinking of my own self: how happy I now was, how much I had gained from that visit spiritually and emotionally and mentally, and even then, I was asking more of God, seeking guidance, betterment, forgiveness for myself and for others, when really I should have been thanking God, praising God, glorifying God in my final moments there. As always, I had taken so much and given so little. How selfish I was, and how merciful and forgiving was this God, Glory be to Him, to whom I prayed.

6 Sometime in the process of performing umrah, I came to love God, Glory be to Him, with an intensity I had never felt before. The God-consciousness that grew within me – I cannot really explain it. I prayed to God, and God was watching me and listening to me in a way I couldn’t possibly internalize when I bowed and prostrated within the comfort of my own home.

On the last day, my friend observed me praying in the airport and burst into tears. “When I get home,” she exclaimed bitterly, “I won’t see the Ka’bah when I pray.

I’ll see my door instead!”, “I’ll see my bed!” I responded, already missing the zing of pleasure I experienced as I joined the thousands of pilgrims streaming into the mosque with the sole purpose of performing each of the five daily prayers; or the anticipation I felt when a friend and I slipped out of our hotel room in the wee hours and headed to the mosque on our own; or the flush of happiness that overcame me as I looked up at dawn to see birds chirping as they too circled the Ka’bah in the air; or even the vivid awareness of inevitable death I felt when we sealed our congregational prayers with additional funeral prayers for the children who had passed away that day.

All that I shall treasure and more. But I return home with little regret, for I can only exult in the blessing it was for me to have visited such a holy place.

And I came to understand that the personalized prayers I was making were really pleas to myself to change. I was speaking to myself just as much as I was speaking to God, Glory be to Him. I didn’t want God to change me; I wanted God to give me the willpower, the strength, the resolution to change myself. This umrah was not just about finding comfort in God. It wasn’t even about merely worshipping God. It was a journey offering ample opportunity for self-reflection and self-understanding. I could be my old self when I returned, and of course, it would be easiest to slide right back into that role. But I could also change if I desired. I made a resolution then and there that for each of my personal pleadings to God, Glory be to Him, I would make an equal effort to improve myself, to become an individual more pleasing to the God whom I so desperately beseeched.

“I didn’t want God to change me; I wanted God to give me the willpower, the strength, the resolution to change myself.”

The true impact of the journey is felt when a Muslim purposefully changes elements of his or her life as a result. During my stay there, I took the time to ponder what it really meant to consider the umrah and hajj ‘life-changing experiences’.

And so it was that a simple journey that involved donning the ihraam (clothing), circumambulating the Ka’bah, praying behind the station of Abraham and walking between the hills of Safa and Marwa before removing some or all of one’s hair, became so much more to me: a cleansing of my sins, an antidote for my pains, and a light that now guides me forward along the path. I am so grateful that even as I write this now I find myself in tears. I know not what sort of upliftment the hajj experience might generate, but I pray only that this humble umrah is accepted, and I pray too that I am offered the chance to return to Mecca and Medina once more. In the meantime, may God, Glory be to Him, grant me the strength to translate my newfound love for Him into right speech and action so that this journey of mine might not have been in vain.

Safiyyah Ally is a Political Science Ph D at the University of Toronto (St. George

7

B ETTER

THAN A

T HOUS A ND M ONTHS IT WAS OVER. And then, it began all over again.

A hush had descended across the congregation as the imam started to recite Surah an-Naas, the final chapter of the Quran, Mankind.

Say, I seek refuge with the Lord and Cherisher of Mankind ... (Quran, 114:1).

His voice started to break up, and he had trouble declaiming the glorious verses. …The King of Mankind (Quran, 114:2)…

They say men don’t cry, but the quietness of the mosque’s crowd was broken by the sobbing of a few men around me.

For a brief moment my thoughts went to one of my sister’s classmates who was involved in a car accident. Last Ramadan he had been here, at this mosque. Today, his elderly father has lived to see another Ramadan, another Khatam, but not he. …The Judge of Mankind (Quran, 114:3) ...

The imam was visibly moved, as was I. Another Ramadan has come, and almost gone. They say deprived is the one who lives through this month and does not avail himself of His blessings. I know I have not done too much this Ramadan as I did before. It seems there is a cycle. When you are younger, you want to do all you can. You read the Quran once in the month, or even twice. You religiously attend all the prayers. ... From the mischief of the Whisperer (of Evil), who withdraws (after his whisper), - (The same) who whispers into the hearts of Mankind (Quran, 114:4-5) ...

And then cynicism sets in. Materialism rules. You start to lose faith in faith. Am I somewhere in the middle of this cynicism and belief? I don’t know. At that moment, I prayed

fervently to see another Ramadan. The next one will be better, I promise O Lord. ... Among Jinns and among Men (Quran, 114:6).

There. It was done. For 39 hours during the last 26 nights this congregation has stood and listened and prayed. My non-Muslim friends sometimes comment “only 3 more days to go, eh?” What I cannot explain is that it’s just 3 more days to go.

The imam stood up, and for the second rakat he went back to the first chapter of the Quran.

This is the Book, in it is guidance sure, without doubt, to those who fear Allah, who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them. (Quran, 1:2-3) May Allah accept whatever good we have done in this month, and forgive all the evil we ever did.

Mezba Mahtab is an alumnus of the University of Toronto (Scarborough Campus) in Computer Science.

8

THE POPE Less

than two months ago, yet again, the Muslim world plunged itself into the midst of a firestorm over the controversial statements made by Pope Benedict XVI during a speech at the University of Regensburg in Germany. Images of angry men spilling onto the streets, chanting slogans demanding an apology from the Pope for the offence caused, were all too familiar after the similar reaction to the publication of cartoons in a Danish newspaper, vilifying the Prophet Muhammad, peace be upon him.

While it was disheartening to see the widespread misunderstandings about Islam and to see the edict of freedom of speech being evoked in such absolute terms, many Muslims were loath to identify with the enraged insult that others felt during the Danish cartoon controversy.

Like many else, I found the cartoons distasteful, but did not feel broadly offended for the sole reason that the images published were crafted by

mere artists – people arguably of little relevance, and as the cartoons portrayed, with only a superficial and stereotypical understanding of the faith they attempted to display. There are likely multitudes of people who pontificate on the purportedly violent religion of Islam, yet many Muslims will brush aside their mistaken rhetoric on the basis that their stereotypical stances stem from a lack of clear knowledge. Instead, when the possibility arises, as is evident from the activities of Muslims not only on this campus but in the wider Canadian context and elsewhere around the world, Muslims have often sought to engage the wider public in discourse and dialogue, in an attempt to foster a deeper and more nuanced understanding of the religion that has over a billion adherents worldwide. And as a community that is not only a visible minority, but is constantly under the spotlight with their faith tried and tested on a near-daily

basis, our role inevitably becomes akin to a visionary’s seeking to bring about a change in the way Islam is viewed, striving to do so in a manner as proactive and engaging as possible. Arguably, this colossal task becomes more difficult when misunderstandings frequently spring forth and swerve debate and discussion in a direction that culminates in the perpetuation of further mistruths and misconstructions.

During his speech on faith and reason, Pope Benedict’s assertion regarding the lack of reason in Islamic thought, or at least in the arena of jihad, falsely translated by many as “holy war,” led him to quote a statement made by a 14th century Byzantine emperor, Manuel II Paleologus. “The emperor comes to speak about the issue of jihad, holy war,” the Pope said in his speech. “He said, I quote, ‘Show me just what Mohammed brought that was new, and there you will

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... our role inevitably becomes akin to a “ visionary’s seeking to bring about a change in the way Islam is viewed, striving to do so in a manner as proactive and engaging as possible...

”

find things only evil and inhuman, such as his command to spread by the sword the faith he preached.’”

It is inaccurate to use Islam as an icon of the forcible demand for unreasoned faith. The Quran repeatedly appeals to reason in knowing God, and urges reasoned faith, forbidding compulsion in religion, stating that man is free to act according to his will.

Furthermore, the troubling history of the Crusades, where the Church had advocated the use of force in spreading the Catholic faith and in expanding the borders of Christianity, brings to forefront the wider issue of the abuse of faith prevalent in any religion.

While the Pope has apologized for the insult felt by his comments, until very recently, the Muslim world was still in uproar. But no matter how great the offence caused, or how legitimate the grievance, it is regrettable and entirely unforgivable that statements bred out of misunderstanding should beget violence. Although there is no conclusive evidence linking the burning of churches and the slaying of a nun to the Pope’s speech, the anger resulting from

the Pope’s statement led to an unmeasured condemnation of the Pope, with some even calling for his removal from the papacy.

In an attempt to assuage the anger, the Pope invited a group of ambassadors from primarily Muslim countries to meet with him in hopes to placate the anger in the Muslim world. Despite the fact that this highlights Pope Benedict’s desire to further understanding between the two camps, the spirit of dialogue and engagement can only be fostered most effectively when expressed in the right context, i.e. in a proactive, and not a reactionary instance. It may take much more to soothe the ruffled feathers of an already grieved Muslim world. Certainly, the Pope’s comments delivered in the midst of growing anti-Islamic sentiment in Europe will do little to aid in the bridging of the gap between the many marginalized and disenfranchised European Muslims. The current climate will likely only serve to alienate them further from their societies that have increasingly exhibited a nuanced intolerance towards many precepts of the Islamic faith. From the ban on headscarves instituted

in France to the suggested banning of mosques, burqas (A loose-fitting garment covering the entire body), and non-Christian immigrants in Italy, such feelings of alienation can only be exacerbated.

Pope Benedict’s statements are also in sharp contrast with the sensibilities of his predecessor, John Paul II, who forged memorable links between Islam and Christianity. In addition to reaching out in many instances to religious and political leaders in the Arab and Muslim world, John Paul was the first pope to ever enter a mosque when he visited the Great Umayyad mosque in Damascus, Syria. The pontiff’s gesture was hailed in the Muslim world as a genuine attempt to build understanding and lasting relations between the two faiths that history had often seen on either sides of the fence. One can only hope that Pope Benedict’s statements do not wholly severe those fragile ties built.

Hajera Khaja is a graduate student at the University of Toronto (St. George campus) Department of Medical Biophysics, specializing in cancer biology.

10

Prophet Ayyub (peace be upon him)

Prophet Ayyub was a descendant of Prophet Ibrahim (peace be upon them both). His story is a beautiful one of overcoming trials and enduring them with the utmost patience. In the Quran, Allah says about Ayyub,

“Truly! We found him patient. How excellent a slave!

Verily, he was ever oft-returning in repentance to Us” (Quran 38:44).

His worship was a sincere kind, and not a result of all the wealth he had been granted.

Prophet Ayyub (peace be upon him, pbuh) was blessed with a lot of wealth but this did not keep him from remembering Allah. He spent long hours worshipping Allah, and this, in turn, made Iblis jealous of him. Iblis tried to turn Ayyub’s thoughts away from Allah, but failed.

Allah wanted to show Iblis how sincere Ayyub (pbuh) was and hence allowed him to do whatever he wanted to him and his wealth. Iblis set about destroying all of Prophet Ayyub’s property, cattle and farms. Iblis then took the form of an old man and came to Prophet Ayyub. He told Ayyub (pbuh) that Allah had done this to him and that his worship was nothing but a waste of time. He also mentioned that if Allah had wanted, He would have prevented this from happening and protected the wealth.

Ayyub (pbuh) said to the old man: “What Allah has taken away from me belongs to Him. I was only its trustee for a while. He gives to whom He wills and witholds from

whom He wills”. He then went and made prostration to his Lord. Iblis was very angry that he hadn’t succeeded in dissuading Ayyub (pbuh) from his devotion. He believed that Ayyub was only hiding his disappointment and that more precious to him than his wealth were his children.

Allah then allowed Iblis to carry out his plan but warned him that he would not be able to convince Ayyub.

Iblis and his helpers began to shake the foundations of the house where Prophet Ayyub’s children lived. The house crumbled and his children inside died as a result of this. Then Iblis took the form of a sympathizer and came to Prophet Ayyub (pbuh). He said to him: “Surely, your Lord is not rewarding you properly for all your prayers?”

Iblis really hoped that this incident would shake Ayyub’s faith and have him renounce Allah. Instead Ayyub (pbuh) replied: “Allah sometimes gives and sometimes takes. He is sometimes pleased and sometimes displeased with our deeds. Whether a thing is beneficial or harmful to me, I will remain firm in my belief and remain thankful to my Creator”. He then prostrated to his Lord again and Iblis became livid.

Iblis believed that Ayyub (pbuh) was still worshipping Allah because his health had been spared. So he asked Allah’s permission to weaken Ayyub’s body. Allah granted Iblis permission but told him that he had no permission to his heart and intellect, because those were devoted with remembrance of Him.

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Prophet Ayyub (pbuh) was afflicted with disease and suffered severely. His body was reduced to skin and bones. Yet, Ayyub (pbuh) remained strong in his faith and did not complain. His friends and relatives deserted him and only his devoted wife stayed with him. He suffered for many years and she remained close by him, comforting him. He continued to glorify Allah day and night. Iblis began to become desperate and even his helpers told him that they couldn’t help him.

Allah also says in the Quran:

He went to Ayyub’s wife and asked where Ayyub was and she pointed to the bed where his withered form lay. Then Iblis began to remind her of her wealth and her children that she lost and the pain overcame her. She asked Ayyub (pbuh) why he didn’t ask Allah to remove the pain from him. He then reminded her that the years of his wealth outnumbered his years of suffering. He understood that she had been influenced by Iblis and told her that her faith had weakened. He told her: “If I ever regain health, I swear I will punish you with a hundred strokes! From this day onward, I forbid myself to eat or drink anything from your hand. Leave me alone and let my Lord do with me as He pleases.”

Prophet Ayyub’s wife returned to him and he was now worried as he had taken an oath to punish her. He did not want to break his promise to Allah, and so Allah told him:

Prophet Ayyub’s wife left and he turned to Allah to ask for His mercy. Allah says in the Quran that Ayyub (pbuh) said:

Commemorate Our servant Ayyub behold he cried to his Lord: “The Evil One has afflicted me with distress and suffering”! (The command was given:) “Strike with thy foot: here is (water) wherein to wash cool and refreshing and (water) to drink.” And We gave him (back) his people and doubled their number as a Grace from Ourselves and a thing for commemoration for all who have Understanding. (Quran 38:41-43)

And take in your hand a bundle of thin grass and strike therewith (your wife), and break not your oath. Truly we found him patient. How excellent a slave! Verily, he was ever oft-returning in repentance to Us. (Quran 38:44) Even in the face of hardship, and after being tested numerous times, Prophet Ayyub (pbuh) remained steadfast in his devotion to Allah. He was always thankful to Allah for the blessings which were bestowed upon him and instead of crumbling under pressure, he turned to his Lord in repentance and prostrated to Him. REFERENCES

Verily, distress has seized me, and You and the Most Merciful of all those who show Mercy. So We answered his call, and We removed the distress that was on him, and We restored his family to him (that he had lost) and the like thereof along with them - as a mercy from Ourselves and a Reminder for all who worship Us. (Quran 21:83-84).

*Al-Imam Ibn Kathir. (810-870 A.D.) Stories of the Prophets. New Delhi: Millat Book Centre. p.147-154.

Afroza Faruque is a fourth year student at the University of Toronto’s St. George campus, studying political science and history.

12

BECOME A PERSON OF INFLUENCE:

DEVELOPING YOUR LEADERSHIP POTENTIAL What is influence all about?

Our level of influence varies with everyone we know. It grows in stages.

The first level is modelling. One of the reasons why Prophet Muhammad, peace be upon him, has been such an influential figure across the world amongst Muslims and non-Muslims is because he was commanded by Allah, Glory be to Him, to lead by example.

Children grow up by ‘modelling’ or observing their parents. Many people are strongly influenced by people they have never met – political leaders, singers, actors, etc.

THROUGH INFLUENCE

with her, was her son’s greatest mentor.

When Abdullah was faced with battle and knew he was going to be killed, she reminded him to persevere and fight for the sake of Allah, and martyrdom is better than all the possessions he was offered.2 He was extremely proud of his mother.

The final and highest level of influence is multiplying. “If you lead many people or have a high-profile position, you have a greater responsibility because of your increased influence”, writes John Maxwell in his book, Becoming a Person of Influence.

|| Integrity The second level of influence is motivation. Motivation is about building a person’s sense of self-worth. When people feel good about being with you, you have created a bridge that allows you to impact them significantly. When Khalid bin Walid, may God be pleased with him, stepped on to the battlefield at Yarmuk, someone said, “Look, there are so many of them”, and he replied “I wish my horse was handicapped and their numbers were twice as many.

This is nothing.”1 He was an extremely motivational leader, and took the Muslims to innumerable victories.

The next level is mentoring.

Asmaa bint Abu Bakr, may God be pleased

The most important quality a person of influence has is integrity with people.

Integrity is about the small things that are hidden; or like the foundation of a building that holds it up. Whenever you break a moral, you create a small crack in the foundation of your integrity.

People today are desperate for leaders – those whom they can trust at all times and who have good character.

Character is not created in a crisis, it only comes

to light. The esteemed 19th century American writer Nathaniel Hawthorne offered this insight: “No man can, for any considerable time, wear one face to himself and another to the multitude without finally getting bewildered as to which is the true one”. People will eventually find out about our flaws even if you try to hide them. When people begin to trust you, your level of influence increases. Periodically ask yourself, ’if the whole world followed me, would it be a better world?’

Here’s a quick integrity checklist: Commit yourself to developing a strong character by starting with writing a signed and dated mission statement. Set aside what has been negative about you so far, and resolve to make truth, reliability, honesty and confidentiality pillars of your life.

Do the things by

little

C O N N E F C A I N T E G R I T Y I T O H N

13 carefully observing the times when you don’t tell the whole truth, or leave an assignment completed, or share a secret. Watch out!

someone has faith in them.

Do what you should do before what you want to do. Do not be a slave to your surroundings. Such people find themselves at the whim of their own and others’ changing desires.

- Everyone loves a winner — It’s easy to have faith in people who have already proven themselves. But the key to motivating people is to believe in them before they become successful.

|| Faith Have you ever wondered what it would be like to see the falls from up on a rope above you? And more importantly, which person would you trust to carry you across the falls the way a man trusted Blondin? Charles Blondin was a French acrobat (1824-1897) who had crossed the American Niagara Falls (1100 ft long, 160 ft above water) on a tightrope several times — including walking with a wheelbarrow, on stilts, blindfolded, and also while carrying a man on his back!

Many people today do not have faith in their abilities. They will look at you with weary eyes and say, “it’s easy for you to say”. When you believe in people, they do the impossible. But most people don’t have someone who has faith in them. Evangelist Bill Glass noted, “Over 90% of prison inmates were told by parents growing up, ‘they are going to put you in jail’”. Some parents are tearing their kids down instead of teaching them to believe in themselves. However, most people can tell when

they have. Use this opportunity to express your confidence in them.

Faith is ‘belief in action’. How do you become a believer in people?

- Praise people both privately and publicly.

- To keep people going, list their past successes, even if they are small.

Instil confidence in them when they fail. Share your personal experiences with them to make them feel that you have had your share of successes and failures.

- Visualise their future successes. It is said that a person can live 40 days without food, 4 days without water, 4 minutes without air, but only 4 seconds without hope! When you paint the future of people’s success, you are building them up for bigger and better tasks.

The Messenger of Allah, peace be upon him, poured his life and energy into helping people around him reach their potential. Saad ibn Abi Waqqas was a young boy in the battle of Uhud; yet he was commanded by Muhammad, peace be upon him, to throw the spear and hold back the entire army of the enemy.3 Imagine how much that boosted his confidence.

And now, the faith checklist:

CHARACTER is

“

Find a person whom you would want to encourage and point out to them a strength that

not CREATED in a CRISIS, it only comes to LIGHT.

”

If you are in a leadership position and have to assign difficult tasks to a person, spend some time to review their past successes with them. If you cannot find any, that means you haven’t spent enough time in getting to know that person.

Chat with people about recent trials or tribulations they went through, that you are aware of. In the end, make it clear that you value them and continue to believe in them strongly.

|| Connection Connection is a very important part of mentoring. Before you take people with you on a journey, you need to connect with them – like the buggies of a train. The buggies have to be on the same track, and connected to each other and the locomotive before the train can set off. The most important principle here is: don’t take people for granted. “Weak leaders often get so caught up in the vision of where they’re going, that they forget the people they’re trying to lead”, writes John Maxwell. Devaluing people is questioning Allah’s creation of them.

Be out there to make a difference, and do it by sharing. And also believe in the person with whom you are sharing.

This is the reciprocity rule in human behaviour – people behave with you based on the way you treat them.

Synergy is a concept where 2 + 2 = 5.

Together, you can accomplish great things. If you’re hesitant to meet new people, start by finding the common ground. What you discuss isn’t as important as your attitude – be open and likeable.

Allah, Glory be to Him, has created each one of us with unique traits, and it is important to respect these differences.

And in

14 fact, these differences can help you find the key to others’ lives. To understand a person’s mind, look at what he has already accomplished. To understand his heart, look at what he aspires. Someone once observed, “Leadership is cultivating in people today, a future willingness on their part to follow you into something new for the sake of something great” – connection creates that willingness.

Umar Al Farooq, may Allah be pleased with him, the head of a huge Islamic empire that stretched beyond the Persian and Roman lands, once saw a lady making haseeda (Libyan dish). She wasn’t doing it properly so he showed her how to make it, and cooked for her.2 He would often cook for seniors and groups of people and feed them – an excellent example of connecting with people at a personal level.

Connection checklist: Measure your current connection. Do you have the key to each person’s life? Have you established common ground? Schedule time in the coming weeks to have coffee, share a meal, or just chat to strengthen your connection.

Connect at a deeper level. Retreats, seminars, conferences are great for sharing common experiences and discovering

more about people under your leadership.

Communicate your vision. But first, you need to define a vision. Does everyone working with you know where they are headed?

In conclusion, a person’s influence grows through stages of modelling, motivating, mentoring and multiplying, and in order to develop leadership through influence it is important to build integrity, faith and connection with people.

REFERENCES 1. “Companions of The Prophet”, Vol.1, By: Abdul Wahid Hamid 2. History of the Khulafaa Conquest, Al Maghrib Institute 3. Alim® Online For further reading: Becoming a person of influence, by John Maxwell Humairah Irfan is an Alumnus of the University of Toronto (St. George campus) in Computer Engineering.

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15

16

I AM SO

HUNGRY!

“NOTHING is overcoming my powerful hunger … chocolates, samosas, Chinese food … you name it … not even my Grandmama’s delicious homemade aloo kay parathay (potato stuffed bread)” Subhan’Allah! What Glory! What glory for those who are earning love that is like no other … the everlasting love … the love of Allah the Almighty. Bingo! That’s exactly my hunger … HUNGER FOR ALLAH’S LOVE. For the one who earns Glorious Allah’s love by performing obligatory and voluntary deeds, Allah the Loving becomes “… his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks …” [Sahih Bukhari]

“Allah, the Almighty, floods His Love in the hearts of those He favours, and obedience to Allah (Glory be to Him) embeds in each of their action, speech, and thought.”

Hence, by His will they use their limbs only in those actions which are pleasing to Him and attain protection from those deeds that are forbidden by Him. Greatest merits await the ones whom Allah (Glory be to Him) loves … Allah the Compassionate honours them, is at war with anyone who goes against them, Allah the Wise answers their prayers … as

Almighty Allah Himself has said in Hadith Qudsi 25: “Whosoever shows enmity to someone devoted to Me, I shall be at war with him. … Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. ...”

[Related by Sahih Bukhari] Sincere fulfillment of obligatory deeds is the foundation of getting close to Allah (Glory be to Him). Allah the Protector is most pleased when His believers strengthen the obligatory deeds first and then consider voluntary acts of worship. This is exactly where doors open toward Almighty Allah’s love.

Abu Hurairah (may God be pleased with him) narrated that Prophet Muhammad (pbuh) said, “Allah said, ‘… My slave keeps on coming closer to Me through performing nawafil (praying or doing extra deeds besides what is obligatory) till I love him, …’” [Sahih Bukhari] Purification of the heart is what causes one’s Iman (faith) to grow. The heart powerfully cleanses with the consistency in obligatory deeds. Fulfillment of basic obligations further elevates a believer in practicing Islam and, therefore, continuous performance of obligatory deeds first and then voluntary acts of worship occurs.

As this pattern continues, one then accomplishes to understand that Allah (Glory be to Him) comes first

17 in everything, whereby His servant is exalted to the point where iman skyrockets to unbelievable heights and worship becomes extremely delightful. With the constant motion of this cycle one would be able to

by His will climb the ladder toward Almighty Allah’s love.

our community for the betterment of our Ummah. For example, serving those who are in need through charity as well as helping others in any way possible at the time of illness – be it relatives, friends, or any Muslim brother/sister. Hence, by strengthening interpersonal relationships among

Amongst the many exalted acts of worship, is loving others solely for the sake of Allah (Glory be to Him).

This can only be nurtured if one’s love for Allah the All-Knowing and Prophet Muhammad (pbuh) exceeds everything else.

the Muslim community, we will be helping to maintain the faith of Muslims and please Allah the Majestic.

Abu Umamah (may Allah be pleased with him) narrated that Prophet Muhammad (pbuh) said, “If anyone loves for Allah’s sake, hates for Allah’s sake, gives for Allah’s sake and withholds for Allah’s sake, he will have perfect faith” [Abu-Dawud].

Furthermore, Abu Hurairah (may Allah be pleased with Him) narrated that Prophet Muhammad (pbuh) said: Allah will say on the Day of Resurrection: “Where are those who love one another through My glory? Today I shall give them shade in My shade, it being a day when there is no shade but My shade” [Related by al-Bukhari (also by Malik), Hadith Qudsi 23].

It is clear that our relationships should only be built for Almighty Allah’s sake. In other words, our aim is to become closer to Allah the Exalted by having love for others. For instance, by encouraging one another to follow Almighty Allah’s commands and helping each other refrain from acts which are displeasing to Him, we would not only strengthen our interpersonal relationships with others, but we would also be pleasing Allah the Sustainer. Furthermore, we can develop nearness to Allah (Glory be to Him) by reaching out to

Abu Hurairah (may Allah be pleased with him) reported that Prophet Muhammad (pbuh) as saying: “He who alleviates the suffering of a brother out of the sufferings of the world, Allah would alleviate his suffering from the sufferings of the Day of Resurrection, and he who finds relief for one who is hard pressed, Allah would make things easy for him in the Hereafter, and he who conceals (the faults) of a Muslim, Allah would conceal his faults in the world and in the Hereafter. Allah is at the back of a servant so long as the servant is at the back of his brother …” [Muslim] May Allah (Glory be to Him) give us the strength to become good, ourselves, and please Allah the Almighty in the best of manners. May Allah (Glory be to Him) bless us and shower us with His rewards in this world and the Hereafter. Ameen.

And whoever obeys Allah and the Messenger, then they will be in the company of those on whom Allah has bestowed His Grace, of the Prophets (who teach), the sincere (lovers of Truth), the martyrs, and the righteous (who do good). And how excellent these companions are!

[Qur’an 4:69] Asna Khadija Ahmad is a third year student at the University of Toronto (St. George campus) specializing in Health and Disease.

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18

Prophetic Akhlaaq IN AN INTERFAITH SETTING I thought I would share a few words with you on the topic of akhlaaq (character) in an inter-faith setting.

Before I go any further, I would like to remind you of one thing: The Prophet (peace be upon him) said: I didn’t come for any reason other then to perfect manners. [Malik’s Mutawatta] Remember this hadith! Whether you’re dealing with Muslims or non-Muslims, family or friends or work acquaintances, remember to use kind words and act with the best of actions. Akhlaaq is a fundamental component of our deen, and following it entails following the Prophet (pbuh). Remember that in your dealings.

Whether you live, study, work, or play in an inter-faith setting, the key is to remember and implement two characteristics: tolerance and mercy.

I leave it up to you to determine how to implement them—that depends a lot on you, your surroundings, who you’re dealing with, and so on. But instead, I plan to touch on a few examples of how our beloved Prophet (pbuh) dealt with people in an inter-faith setting. All of them have been paraphrased by meaning.

One time, a Jewish man came to the Prophet (pbuh), whom he had loaned 80 dates.

(Note: Jewish man living with the Muslims!)

He grabbed the Prophet by his collar, bruising his collarbone, and said, “Where are my dates, O Muhammad?”

Guess who was standing next to him?

None other then Umar ibn Al-Khattab (may God be pleased with him), second Khalifa of Islam, and a big, scary-looking guy. Umar ibn AlKhattab threatened the Jewish man (he typically played the “tough guy” while the Prophet was alive) and said to the effect of, “if it wasn’t for him (i.e. the Prophet), your head would roll!” So the Prophet called someone and said “give so-andso his dates, and 20 more.” (Kind of a repayment for the psychological trauma!)

What’s more, later on, the Jewish man said: I only did that to test him (i.e. the Prophet), because I heard (from the Torah) that a Prophet will come, and one of the signs will be that when you abuse him, he only increases in kindness. And this man

19 accepted Islam and later died a martyr.

Subhan’Allah , how does this contrast to those events and verses oft-quoted by CNN about “killing all the infidels”?

Is that the message Islam brought, or is it something else?

Another time, one of the Prophet’s neighbours, a Jewish man, used to continuously dump his garbage right outside the Prophet’s front door every day. The Prophet (pbuh) never said anything, only discarded it and continued on his way. One day, the Prophet left his house and found ... no garbage! So he decided to visit his neighbour—see if something happened to him. When he entered, the man was sitting with his 14-year-old son, who was dying.

The Prophet invited the child to Islam. The boy looked to his father, who said “Follow Abu Qasim (i.e. The Prophet)”, and the boy took shahada and died. [Bukhari] And the Prophet (pbuh) was ecstatic! Why? He didn’t get anything out of it—not even a strong young man to help him defend Islam. So why be happy? Because he saved someone from Hellfire.

Subhan’Allah, how does this contrast to those events and

verses oft-quoted by CNN about “killing all the infidels”?

Is that the message Islam brought, or is it something else?

Another time, when the Muslims made hijrah to Medina (then, Abasynnia), the Quraish sent a delegation to retrieve them, by convincing the king, a Christian, to exile them.

What did the Muslims delegates do? They didn’t yell and shout, they didn’t curse, they didn’t lie, and they certainly didn’t initiate hositilies. Instead, they spoke to him properly, and gave him some verses to read—verses about Maryam and ‘Isa (may Allah be pleased with them both).

And what happened? The King turned the Quraish away.

Subhan’Allah, how does this contrast to those events and verses oft-quoted by CNN about “killing all the infidels”?

Is that the message Islam brought, or is it something else?

Remember this Insh’Allah (God willing) in your dealings with people. May Allah bless you all with Al-Firdaus.

Ashiq Alibhai is a fifth year undergraduate student at the University of Toronto (Erindale campus) in Computer Science and CCIT.

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20

Take a DEEP Breath how to handle conflict in the workplace Q. I’m one of a number of students working at a bank for the summer. One of our coworkers criticizes us to other coworkers, saying we don’t do our work. This isn’t true, and even if it was, she only works two days a week, so how would she know? I can’t concentrate on my work when she’s there because I’m afraid I’m doing something wrong that I don’t realize.

WHAT CAN I DO? A. Handling conflict is just like juggling knives: one wrong move and someone will get hurt, but with some practice and know-how, you can make it look easy. The first thing to remember is not to take it personally. Your coworker’s comments may be caused by a computer crash or because they didn’t get their morning coffee. It usually isn’t about you; when it is, it doesn’t detract from your value as a person.

Secondly, take the constructive out of the criticism. Your coworker may not be phrasing her complaint in the most helpful way, but there could be a valid point in her view. Perhaps the student workers are more vocally social while accomplishing job tasks, which could give her the impression you are not working as you should be. Stop playing defense and recognize where she may be coming from, and use that recognition to improve.

If you truly feel she has no basis for her comments, or if the conflict continues, speak to the individual directly at an appropriate time. As it can be difficult to broach the subject, planning your course of action beforehand and roleplaying with a friend can help prepare you to deal with the situation. It is important to remain calm while sorting through the issue. If you feel frustration overwhelming you, take a few deep breaths; if that is insufficient, excuse yourself with a phrase like “I need a moment to gather my thoughts” and return when you feel ready to continue the discussion.

When addressing the conflict, use

statements such as “I feel upset” rather than “you make me upset” and give specifics, where possible. This phrasing places responsibility for your reaction with you and helps focus on the problem more than personalities.

Marie Rapoport, a counselor at the Community Counselling Centre of Nipissing in North Bay, Ontario, describes two main personality types that contribute to workplace conflict: aggressive and passive-aggressive.

Aggressive personalities contribute to conflict by intimidating colleagues, while passive-aggressive personalities often create resentment and confusion because they retaliate against coworkers indirectly. However, she states that conflict can have positive effects when handled in an assertive, understanding manner.

“Conflict can foster creativity, it can get people interested in working on things, it can bring about issues that need to be discussed, and it can foster an opportunity for growth,” said Rapoport, who has a Master’s degree in Counseling Psychology from McGill University. “Assertive people can take conflict and make it a positive

21 thing. They say it how it is in an appropriate way, taking into consideration other people’s feelings.”

the workaholic will only hear the rejection of their opinion and not the possible validity of yours.

Whether handling your conflict situation, try to be assertive, rather than aggressive. Keep an open mind and really listen to the other person’s point of view, a task that may be harder than it sounds. Psychologist Dr. Barbara Killinger, author of “Workaholics: The Respectable Addicts,” cautions anyone handling conflict with a workaholic because the nature of the disease limits the workaholic’s ability to be compassionate. Attempting to address a disagreement will likely escalate the problem, as

“However, if the conflict is someone who is capable of listening, then there can be exchange. Be honest about how you’re feeling, and reach out and see what other person’s take is, then work together to solve the problem as ‘our’ problem.

The key issue should be understanding, rather than being judgmental,” said Dr. Killinger.

Try paraphrasing what your coworker says to make sure you understand them correctly, and develop a concrete solution, with a timeline for following up, if

necessary. If you cannot resolve the conflict with the individual directly, speak privately to your supervisor about the issue.

Often, a supervisor will act as a mediator for coworkers in conflict, helping to bring a resolution that meets everyone’s needs. Do not make the conflict a regular subject for discussion among colleagues, as that will likely worsen the situation. If all else fails, remember you can always leave (as long as it isn’t in a huff) and find another job.

Johanna Kristolaitis is a writer with the DiversityCanada Foundation. Visit diversitycanada.com for more career tips and job postings.

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22

Illuminating our souls with the light

of the sacred

“When n cut off from God, man’s nce is dormant and his soul intelligen and its facu ulties are neither illluminated with the trruth nor guided by the angelic presencce of the light of the spirit.”

The human being in his true theomorphic and thus total nature is infinitely more than what today’s biologists, anthropologists, and psychologists speculate.

In his totality, man1 is a ternary structure comprised of a body (jism), soul, (nafs), and spirit (ruh). He is thus a microcosm (micro = small, cosmos = order), a hierarchically arranged “3-story” universe whose integral makeup is much more than the lowest level of his nature with which we are accustomed to considering (ie. the cellular structures that make up his bones, flesh, tissues, organs, and brain). In fact, the Quran and all sacred scriptures point to the exalted nature of man who is more than the stuff of matter and greater than the contents of the mind. Man after all, is neither akin to an inert stone nor a mere conscious animal...

...HE IS A SELF-CONSCIOUS BEING IN WHOM GOD HAS BLOWN HIS SPIRIT AND IS THEREFORE CAPABLE OF APPREHENDING THE REALITIES WHICH LIE BEYOND THE REACH OF HIS FIVE SENSES.

Now in order to obtain a better grasp of the nature of the three “component” domains of the human miniuniverse or microcosm, it is helpful to look at their correspondences in the wider universe that Scriptures inform us about (what is known as the macrocosm).

Thus, we find objectifications of the bodily, soulish, and spiritual dimensions of the human microcosm in the wider universe in which we live. This should not come as a surprise since, as the Quran insists, human beings and the greater universe have a shared make-up in that they are both theatres for the manifestation of God’s qualities and signs (ayat) (Quran, 41:53).

The domain of the macrocosm that corresponds to the physical or bodily (jismi) nature of man is the physical or sensible domain (al-alam ash-shahadah) which is inhabited by all the things we witness through our senses.

Corresponding to the subtle, animic, or soulish (nafsani) dimension of man is the domain of royalty (al-alam almalakut) in which inhabit the jinn and demons. Finally, paralleling the spiritual or intellectual2 dimension (ruhi or aqli) of man is the dimension of the macrocosm known as the spiritual domain (al-alam al-arwah) in which inhabit the angels.

23 Name of Cosmic Region Spiritual Domain Regal Domain Sensible Domain

Macrocosmic “Inhabitants” Angels Jinns & Demons Earthly creatures

The hierarchically ordered reality of the created external universe therefore is the direct parallel to the internal universe of the human being. Unlike the created macrocosm however, which is always in harmony and receptive to God’s command, humans have the free-will to rebel against the commands of God. In the macrocosm, because angelic beings are working to carry out the “daily tasks” which God commands them to do, the created universe is in total submission and synchrony.

The beauty of nature is always there for us to enjoy no matter the season and its order is miraculously predictable: the sun rises every morning, the night follows the day, the rain causes plants to grow, etc.

Since humans have free-will, however, an individual can choose to obscure his intelligence (which functions more or less in a similar way to the angels of the macrocosm) and this undoubtedly leads to complete disarray within the internal microcosmic universe.

The human who chooses to cut himself from God is said to be a truth-concealer (kafir) and is also referred to as being a tyrant (dhalim) to his soul. This is because when cut off from God, man’s intelligence is dormant and his soul and its faculties are neither illuminated with the truth nor guided by the angelic presence of the light of the spirit. Such an individual is at the whims of his passions and this means that all his bodily strength, and faculties including his emotions, reason, intuition, and imagination, are under the control of in Quranic language, a soul that incites to evil (al-nafs al-ammara bi al-su’).

Religion, which comes from the Latin word religare which etymologically means “to bind,” is chiefly a call to connect the human soul to the Divine Reality (alhaqq). The bridge is the intellect or spirit within us which acts as our gateway for our return to the Divine. Only when our lower dimensions (the body and soul) are submissive and purified through worship and practice of the shariah can the higher dimensions (ie. the intellect) be fully actualized.

The light of the intellect/spirit in most of us is dim and flickers due to the winds of passion, pride, and lust that dominate our souls.

Through submission to the Will of God, constant self-control and purification, one is able to build inner fortifications to prevent the winds of egotism taking full control of our internal universe.

We were created for no other purpose than to worship God (Quran, 51:56). This is neither to be taken lightly nor to be understood as a punishment. Through worship we are not just giving ourselves to our Maker but also acting as His vicegerents through reconnecting our spirits with our Origin. If the angelic function in the macrocosm is to submit to and thus carry out and transmit God’s commands to the rest of the world, the intellect within us functions also as an “internal messenger” which acts as a vehicle for God’s qualities and will to dominate our internal world.

When the intellect is awakened within us, the angelic presence of knowledge dawns on the darkness of our souls and fills it with the radiance of the sacred. The mind is then illuminated with the light of Truth, the will is then ennobled to

Microcosmic correspondence The spirit/intellect The soul The body

serve the Good, and the intuitional drives are brought in accordance with all that the Prophets and sages have taught. The state of the soul in this case rests in complete equilibrium as it is passive to and nourished by the lordly spirit. The Quran refers to this state as al-nafs al-mutmainna (the soul at peace) and it is towards this state that we should all aspire.

But ah! thou soul at peace!

Return unto thy Lord, content in His good pleasure! Enter thou among My bondmen!

Enter thou My Garden!

(Quran 89: 27-30) REFERENCES 1.

By using man in this article I in no way intend to exclude woman. The term man should therefore be understood in the sense of the Arabic insan which is gender-neutral.

2.

The intellect is used in this essay should not be confused with the faculty known as reason.

Reason is the projection of the intellect on the mind whereas the intellect is a direct ray of the Light of God on the Heart. The intellect is like the sun and reason is like the moon. One of the greatest travesties of our age is that we use the word “intellectual” when in if fact most of the so called “intellectuals” are furthest from true vision that is provided by God alone.

Aasim Hasany is a fourth year undergraduate in Human Biology, Anthropology and Near & Middle Eastern Civilization at University of Toronto (St. George campus).

24

oetry lace BROUGHT TO YOU IN PART

BY THE MSA’S POETRY SOCIETY

Welcome to the

MULTIFAITH

It’s difficult for all of us to say the same word But we can come together to save the same world Canadians to Chinese, the Greeks to the Kurds Put a brother to the curb, another brother makes sure it’s heard We need to learn to make changes in our reactions The ignorant act ignorant actions So educate!

If it wasn’t for growth, there wouldn’t be today If it wasn’t for birth, I couldn’t ever say Peace be with you, and you, and you, and you Peace be with the Hindus, the Christians, the Jews The Sikhs, the Athiests, Agnostics, and you!

So what if we don’t all bob to the same drum We’re all always gonna live under the same sun Let’s let our similarities unite us And after that, let our differences unite us Do anything, as long as it unites us Push the pedal of our arrogance brakes Then try on the shoes in the multifaith Walk a day in the life of another way See the stains, feel the pain of another man Then maybe we can understand Peace! from your brother of this very same land.

‘The Lyrical Brother’

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THE PEASANT’S JOY Come dance with me, oh friends of mine, And throw your ploughs away, Set free your cows today my friends, at last she comes this way.

For days and nights, We yearned for sight Of her, but she was shy, A newly wedded bride as if was hiding in the sky.

At last her mercy overcomes, She comes to bless the soil, Let’s throw our ploughs and wash away, the sweat of endless toil.

Have not you heard her anklet’s chime, That shakes the land and sky?

The roar of bursting surma clouds that slowly pass us by?

A moment’s flash of blinding rays, Beneath the kohl of grey, With gleaming eyes as if she casts, the spell of love today.

Have not you seen the lilies dance in glee, on trembling ponds?

And how the rivers rise and with the silver showers bond?

For days we bathed in salty sweat, And wept in much dismay, But time has come to wash our hearts with joy that comes this way.

For she shall fill this empty earth, With blissful lives anew, O mother! In your love today I lay my life for you.

Silmi Abdullah

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YA ILAAHI Ya Allah, You are my one and only Hope Always salvaged by Your Majestic Rope strengthened by Your Love and Mercy and by Your Forgiveness and Courtesy Yet You are the Recipient of my awful neglect even to the extent of blatant disrespect.

Oh Beloved, most deserving of servitude, of sincere Dhikrullah in peaceful solitude, Pour eternal sukoon into this qalb.

Raise my status from that of a kalb.

Tied down I am by my very own nafs, whims and desires: pair of hellish cuffs.

On You Alone, ya Rabb, can I truly rely for my self-made chains to easily untie.

So that upon hearing Your Blessed Call, to you I can run, to you I can crawl.

The author of this poem wishes to remain anonymous.

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DAWAH COORDINATOR

LACKING CONVERTS! At a heated MSA meeting last night at Websters University, Haady Hamid was grilled by his fellow executives for slipping in his conversion rate as head Dawah Coordinator. “We haven’t had a quality convert all year,” said MSA President Usama Akbar. “It’s almost as if Haady stopped trying.”

Corny Corner

member, “there seems to be a new blonde everyday by his side apparently ‘learning about Islam’ and I find that hard to believe.”

Hamid denied this rumour. “I just find that these girls are more interested about Islam than the average guy. I think the MSA girls are just being jealous because I never talk to them or say Salam to them or acknowledge their existence.”

Hamid, a fourth year engineering student said he hasn’t seen any signs of decrease. “My dawah is better than ever” he explained. “Last week I shared my lunch with another non-Muslim and now she’s interested in Islam. I just have to reel her in with other methods.”

Many criticisms were hurled at Hamid for getting caught with “marriage fever” and changing the usual inclusive dawah techniques to just ‘informing’ blonde girls. “He is simply blonde obsessed,” said an anonymous MSA executive

Other criticisms levelled at Hamid are that he has problems switching off ‘dawah mode’. “The idiot never verbally speaks to any Muslims and simply communicates by handing out flyers that have a ‘One-Minute Message’ on it” berated President Akbar. “Once I got a One-Minute Message asking if I had notes for today’s class.”

Hamid remains confident with his abilities. “So far I have about 20 telephone numbers of girls who are interested in Islam. This has to be some kind of record.”

Hamza Moin is a fourth year student at McMaster University studying Commerce and Political Science.

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Prayer Space On Campus SUSSEX COURT 21 Sussex Avenue 5th Floor, Rm 508

ONTARIO INSTITUTE OF EDUCATION (OISE) 252 Bloor Street W. 8th Floor, Rm 136

MULTIFAITH CENTRE (MFC) Opening soon!

VICTORIA COLLEGE Emmanuel Building 75 Queen’s Park Cresent East 3rd floor, South End

HART HOUSE Jumah Prayers Only 2nd floor, Debates Room

INTERNATIONAL STUDENT CENTRE (ISC) BAHEN PRAYER SPACE

33 St. George Street, 3rd Floor

40 St. George 1st floor, RM 1255

WHERE CAN I PRAY ON CAMPUS? Regular prayers are offered at two locations around campus:

FRIDAY/JUMAH PRAYER LOCATION Main Jumah: Hart House 12:20-12:50 PM, 2nd floor, Debates Room Second Jumah: Hart House 1:20-1:50 PM, 2nd floor, Debates Room Please make every effort to attend the second Jumah!

ZUHR/MAGHRIB SALAT 1) International Student Centre (ISC) 33 St. George Street, 3rd Floor 2) Bahen Prayer Space 40 St George St, 1255 1st Floor (across the Megabits Cafe) Visit http://muslim.sa.utoronto.ca for more info and updates!

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