Three things are indispensible for a believer in all conditions of life

Three things are indispensible for a believer in all conditions of life:

1. he should keep the commandments of Allah;

2. he should abstain from the haraam; and

3. he should be pleased with the decree of Providence.

Thus the least that is expected of a believer is that he should not be without these three things. So it is meant that he should make up his mind for this and talk to himself about this and keep his organs engaged in this.

First Discourse
Futuh Al-Ghaib (Revelations of the Unseen)
by Shaykh Mohiyudeen Abdul Qadir Jilani (rah)

Parents' rights in Islam

Allah has ordered us not only to pray for our parents, but to treat them with ultimate compassion, remembering that when we were helpless children they preferred us to themselves.When they reach old age, Muslim parents are treated mercifully, with even more kindness than they were ever. Mothers are particularly honored; Prophet Mohammad (PBUH) said that 'Paradise lies at the feet of mothers'.

Allah says in the Qur'an says, in Surrah Bani Isra'il:

"Your Lord (The Creator) has ordained that you worship none but Him, and that you be kind to the parents."

Prophet Mohammad (PBUH) said that the parents of a person are his Heaven or Hell. Which shows that if a person obeys his parents and fulfills their needs and comforts and keeps them happy, he will enter Paradise. But if he is rude and disobedient to them and offends them by ignoring their feelings or by causing them grief, his place shall be in Hell.

Pleasing the parents causes Allah's pleasure.

Even if one's parents are polytheists, and they want him to follow them, he should refuse, yet continue to be kind and respectful to them.Asma' bint Abu Bakr (May Allah be pleased with her) relates that her mother had come to the Madinah to meet her. Her mother followed the Pagan customs and beliefs. So Asma' asked Prophet Mohammad (PBUH) how should she treat her mother, as she was a Pagan, and should she treat her like a daughter should treat her mother, and show kindness to her. The Prophet (PBUH) told her to be kind and considerate and to treat her with all kindness and respect.Prophet Mohammad (PBUH) said that serving one's parents well is an act of great virtue, he condemned disobeying them and harming them, and described such acts as the most serious and detestable sin.

When asked about the major sins, Prophet Mohammad (PBUH) replied." To associate another god with Allah, to disobey the parents, to kill unlawfully and to give false testimony."

The above-mentioned acts have been condemned as 'Akbarul-Kabaair' i.e. the most serious of the major sins. The order, in which Prophet Mohammad (PBUH) mentioned them shows that the disregard of parents' rights is next, only, to Polytheism (Shirk) and it is even more serious than murder.

Anyone who seeks Allah's satisfaction has to make sure that his parents are happy with him, not angry with him. Keeping the parents well pleased is essential since their anger and displeasure will lead to Allah's anger and displeasure.

Prophet Mohammad (PBUH) said:

"In the good pleasure of the father lies the good pleasure of the Creator and in his displeasure, lies the displeasure of the Creator."

Although the mother was not mentioned in this (Hadith), or quote by Prophet Mohammad (PBUH), in many other Hadith's, the Prophet (PBUH) has highlighted the right of the mother and stressed the importance of treating her kindly and attaining her satisfaction.

Abu Hurairah (May Allah be please with him) narrates that a person asked Prophet Mohammad (PBUH) "Who has the greatest claim on me with regard to service and kind treatment?" The Prophet replied, "Your mother, and again your mother, and once again your mother. After her, is your father, then that of your near relations and then of the relations next to them.

Allah says in the Qur'an:

"We have enjoined on mankind, that he be kind to his parents: in pain did his mother bear him and in pain did she give him birth. The carrying of the (child) to his weaning is (a period of) thirty months. At length when he reaches the age of full strength and attains forty years he says 'O my Lord! grant me that I may be grateful for Your Blessing which You have bestowed upon me and upon both my parents and that I may do righteousness as may please You; and make my offspring righteous. Truly I repent to You, and I am of the Muslims" (46.15)

Allah also says:

"Your Lord has commanded that you worship none but Him, and be kind to parents. If either or both of them reach old age with you, do not say 'uff' to them or chide them, but speak to them in terms of honor and kindness. Treat them with humility, and say, 'My Lord! Have mercy on them, for they did care for me when I was little." (17.23-4)

Prophet Mohammad (PBUH) said:

"If anyone possesses these three characteristics Allah will give him an easy death and bring him into His Paradise: gentleness towards the weak, affection towards parents, and kindness to slaves."

A man once asked Prophet Mohammad (PBUH), "Shall I participate in war (Jihad)?" The Prophet asked, 'Are your parents alive?' The man said, "Yes." the Prophet (PBUH) said: 'Do Jihad for their benefit.' (Serving one's parents is equal in honor to fighting against an enemy of Islam.

Prophet Mohammad (PBUH) also said:

"He who casts up the favors he has done, he who is disobedient to parents and he who is addicted to wine will not enter Paradise."

A Topic of Dispute in Islam: Music

Mustafa Sabri

Beyan-ul-Haq, issue: 63, year: 2, vol: 3, 1910 (A journal which used to be issued by the Islamic Scholars Society)

Mustafa Sabri was one of the top Ottoman scholars in the 20th century. He served as a shaikhulislam (Highest religious authority) in the Ottoman State. He died in 1954 in Egypt.

This translation was prepared by Muaz Özyigit. This article appeared in our printed magazine in Turkish.

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If the head of the family is fond of tambourine,It is no wonder why the whole family dances! [1]

Whether it is through natural/physiological means or instruments, or tunes, depending on the kind or the different ways, music may be forbidden or disliked or even allowed according to some Islamic religious edicts. However, it is also known that Islam avoids absolutely accepting or remaining indifferent to the issue of music. It is this latter fact, ie, a sort of position by Islam, of cautioning by not allowing music, or encouraging it without reservation. It is this position whose reason or essence we will be discussing.

It would not do justice at all to compare this position of reservation by Islam with heartsick people who are unable to appreciate the joyful effect of music which is considered by those who are fond of pleasures, as of great spiritual value. Perhaps Islam does not see right to remain indifferent to music because it knows how delightful music is to our nature and how strong it is on our feelings. Our religion has an exceptionally good view in any case, in discovering the hidden dangers which might be inherent in the sweetest and most pleasurable things. Indeed, a heavenly religion should lead to the truths which are unattainable by man himself, as this is expected in the guiding nature of the religion.

Firstly, music is a useless activity which in fact, is a state of passiveness. As we will explain in another article about gambling, the fact that such an inactivity, which is inherent in those so called professions, did not escape the attention of our religion.

Secondly, the benefit and pleasure taken from music involves a meaning of deep slavery in passion. Since Islam is the only enemy of passiveness and slavery in passion, an important duty of Islam is to search their traces in unexpected hide-outs.

Although it might be difficult for some to realize the fact that music has a sense of passiveness, those with a subtle mind would not hesitate to accept it, as it is not possible to imagine another worldly benefit of music. As for this world, it is useless as in the idiom of "no good for stomach"[2]. One should not ask hastily: how could this be claimed while there are many singers, instrument players in the West, for example, making a living or even a fortune? To make a living would not be proper unless it is done in a way which does not harm human dignity since it would not be at ease with conscience otherwise.

(One may think) that we are roaming from one bizarre opinion to another: Where on earth is the harm to human dignity in this? Again, one should not be hasty. The acts of pure entertainment are considered low-level professions in the eyes of unpolluted human nature. You should not take seriously the applause and respect and perhaps requests given to the famous of these kinds of artists. Those who pay respects and make requests do not mind doing so, since they do it, in a way, taking away a crumb of honour from the artist, by hiding this loss from him. Likewise, a lot of respect is usually paid to some ladies in order to take sexual advantage of them.

From such an entertainment point of view, it shows a quite bizarre mentality of some parents who are proud of having taught their daughters how to play an instrument. It is also bizarre to see some people wishing to marry a girl with musical training, in an attempt to imitate Western civilization which, they think, gives the utmost importance to the respect of woman. It might be said that being able to play an instrument is not a shame for a woman as it is her natural duty to make her husband happy with her company. However, such an objection is not valid because happiness and enjoying each other's company in a marriage is a mutual benefit. Then, one can imagine how bizarre and ridiculous it would be for a man to say he is lacking the qualities for marriage just because he does not know how to play an instrument!

Compared to singers and instrument players, although composers look, to some extent, free of the hidden disgrace explained above, the art of composing could not get rid of the pros and cons of singing or playing as they depend on each other. Also, while the waves of pride and dignity rise in teaching knowledge, as opposed to an atmosphere of of frivolity spreading from the classes of composers. Of course, we all appreciate the meaning of "playing music after forty years of age" [3] That is why it would be quite offensive to ask a man of high rank in a government to sing a song no matter how good it is as it would be an affront to his dignity. As opposed to this, teaching knowledge regardless of rank is considered a means of increasing honour and pride.

An attempt to cover up the problem above, by claiming that a composer can concentrate on teaching music without having to put himself in a frivolous and disgraceful position by shouting or singing before students would, in fact, mean to admit our claim, let alone being an argument against it.

All these problems we have tried to expose above are about those who make a living through music. As for those who see it as a hobby, playing only for friends, the passiveness and the waste of time for both player and listeners are pretty obvious, not needing a special attempt to expose it.

During listening to music, people would not be doing anything for the good of humanity. They would cause, instead, a lot of money to change hands. And, in return for the money, what do these people get? Nothing! Consider this: Suppose a shoemaker sells you a shoe. And you wear it and walk to your shop. Let us say you sell books in your shop. You both make a profit and help knowledge and science spread in your country. This way you would serve in a chain of benefits in the society by making other people too to benefit, such as those who print or write books, and the manufacturers of paper or the cotton farmers and on the other hand, there are the craftsmen who process leather for shoes and the farmers who raise animals to provide leather. When it comes to music, although those who manufacture instruments and those who offer their skills for your hearing appreciation, by playing them certainly benefit, this chain of benefits ceases at you!

Paying for music is not the same as hiring a horse-and-cart to go out for a picnic, because this way you could contribute more to your work of being a complementary part of the chain of human needs by benefitting your health in addition to helping the cart driver make a living. Besides, those carts are used for transportation at other times than those of picnic. In short, picnic is one thing and music is another. Of course, nothing could be said against music when it is a medical necessity for a patient like clean air being one of the most important necessities in treating patients. Nevertheless, it is not known yet that music is prescribed by physicians despite the fact that treatment with music has recently become a familiar term.

Now, let us talk about another face of musical pleasures, the one involving a deep indulgence in passion: Under what kind of influence are the feelings of those who are in an atmosphere which is full of emotional temptations caused by music? The effect of music can have various ways: with music, a lonely person feels his loneliness more, an orphan feels more the loss of his parents, a patient feels more sorrowful of his situation, and an aged person feels sorrier that the most of his life has already gone. Yet again, with music, a lucky person with wealth and a high ranking position feels happy more than he usually is. In short, music paints the reality in darker colours by increasing the sorrow of the the sorrowful and the happiness of the happy. And this way, the effect of music resembles that of alcohol, causing people to perceive the reality in a more stretched way than it really is. Above all of these, music has a tremendous effect in agitating the feelings of romance and love. That is why a banquet with music is usually accompanied with pretty women and alcoholic beverages. Therefore, the most intimate secrets of love are exposed first by poems, then, under the disguise of music, in a similar manner to some women making themselves more attractive under the disguise of the hijab. Or, the words that cannot be normally said by lovers can be uttered by means of music and poetry. That is why it is not considered rude, if a person who is too shy to say "I'm dying for her, I'm crazy for her" shouts the same words before others by music and poetry. Furthermore, I wonder how parents who would like to raise their daughters in chastity and modesty with wisdom allow them to sing the most intimate words of love, considering this a good quality for a girl at the age of marriage despite the fact that it is shameful (in our society) for girls to utter even the word of marriage which is lawful in Islam. If the opinion of some thinkers of this century, who said "if women are not kept busy, they would think of some other things do to", is to be taken, then women who are fond of playing instruments would have found even an irresistible guide to those kind of thoughts.

However, is dreaming love and romance a bad thing? What else is like love that makes man feel angelic and gives compassionate and elevated feelings? Love is so strong that it is not possible to remain indifferent to the whining of the lovelorn and suffering hearts. Yes, this is quite true. However, there is no other issue, as delicate as this, vulnerable to abuse. Indeed, it was not an exaggeration when Hoja Nasruddin (Juha), when asked if he ever had a love affair, said: Yes, I was just getting involved once, but we were surprised! [4] Although love cannot be but mutual, it seems shameful for women in particular. And a man esteems a woman who only loves him. Besides, he would not excuse other women being in love with other men. And the woman he loves has no importance attached to her by others.

Having said these considerations about music, it has become easier to express an opinion about love odes which form the most elegant kind of poetry. As for the poetry of eulogy or satire they are not usually commendable as the former is a kind of flattery and the latter is fault-finding. As for the poetry to uphold the moral values we have no objection. Islam's position can be summarized as accepting the good poetry and rejecting its bad kind, anyway.

Although poetry is perhaps the best of the literal arts, Islam's uneasiness about poetry is because it does more harm than good. Even a student's obsession of poetry is considered a sign of going astray, leaning towards laziness even by scholars of the modern times. What consists of the capital of poetry is confessed by poets themselves:

"The material of poets never runs outNo end to lies even to an end this world is brought" [5]

In ancient times when poets never made such confessions (out of their pride), the nature of their poetry was exposed by the Holy Quran:

As for poets, the erring follow them. Hast thou not seen how they stray in every valley, And how they say that which they do not? [6]

However, poetry is far more important than music as poetry sharpens the mind and can be informative.

Before we finish the topic of music, let us add that, if the effect of music on feelings must indeed be an important need for the soul, the recitation of the Quran serves that need in a much more dignified way. This is also shown by the fact that harmonious recitation of the Quran is recommended in Islam. However, it should also be noted that a musical tune accompanying the recitation is not proper. In other words, a harmonious recitation is recommended in some hadiths of the Prophet (pbuh), yet the scholars are against the musical recitation of the Quran.

The reason of these two seemingly conflicting opinions can be understood by making a distinction between the two concepts of music:

If music is to be applied with its rules and techniques to the recitation it would violate the rules of tajweed [7]. So, this kind of music with notes and rules, like composed pieces, is not allowed in the recitation. However, if a person recites the Quran, associated with the beauty of his natural tunes, this is commendable. This way is very reasonable considering the fact that an abuse of the Quran with music must be avoided. That is why a piece of music is listened to for appreciation of its musical value, without necessarily understanding its words, for the most part. Although the meaning of the words in some pieces of music can be realized to some extent, the composers usually have to fill the gaps with "la la"s to balance the piece of music. Obviously, such a practice in the Quranic recitation is out of the question.

Besides, nobody wants to listen to the music of a person with no talent for it. As for the talented, their natural tunes are more pleasant and impressive than their musical skills acquired through musical training. Our claim should not seem bizarre. We have witnessed the loss of purity and sweetness in the recitation of once famous Quran reciters, after being exposed to musical education. Therefore, natural music should be superior to the acquired musical skills, as the former is an extempore act while the latter consists of repeating composed and used tunes. At this point we have got one more claim: It is known that one nation may not enjoy the music of another. So it means that the effect of music is in proportion to its locality. Therefore, a person's natural music should be superior, as being his personal music, to his national music.

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[1] In the original text, this was an Arabic poem.
[2] This is a Turkish idiom used for professions which are no good to make a living.
[3] This is a Turkish idiom implying that a person does not behave as mature as his age requires.
The reader should bear in mind the Islamic and traditional values prevailing in his time among the Ottomans, while reading this article. With Western values about dignity and music, his opinions might become quite difficult to understand.
[4] This is a famous remark attributed to the well known folk figure, Hoja Nasreddin, indicating that love affairs can reach dangerous levels very quickly, no matter how innocently they begin.
[5] This is a Turkish poem in the original text. No reference for it is given.
[6] The Holy Quran 26:224-226
[7] Tajweed: The method of proper authentic recitation of the Quran.

©1995 anadoluThis article can be reproduced provided that full credit is given to anadoluBu yazi anadolu'ya atif yapilmak kaydiyla kopyalanabilir.

Islamic perspective on bodily modifications and tattooing

Body piercing, tattooing, branding, etc. all fall in the category of unnecessary interference, alteration and mutilation of Allah’s creation. Therefore, no Muslim, who is conscious of his religion, should ever contemplate such activities.

In his well-known book, The Lawful and the Prohibited in Islam, the prominent Muslim scholar, Sheik Yusuf Al-Qaradawi, states:

“Islam denounces excesses in beautifying oneself when it alters the physical features that Allah created him with. The Glorious Qur'an considers such alterations as inspired by Satan, who "...will command them (his devotees) to change what Allah has created...” (An-Nisa': 119)

Tattooing is one of those excesses. The Messenger of Allah (peace and blessings be upon him) is reported to have cursed the tattooer and the tattooed. (Reported by Muslim)

Tattooing permanently disfigures the face and other parts of the body with colored pigment and repulsive designs. Some Arabs, especially women, are in the habit of tattooing large areas of their bodies. People of certain religious sects tattoo pictures of their deities or religious rituals on their hands and chests. The pain and agony that the person experiences from the needles piercing skin add to these images. Because of all of this, both the tattooer and the one who is tattooed have been cursed.”

It is permissible for women only to pierce their ears as a form of enhancing their beauty. The proof of this permission is based on the Hadith of Prophet Muhammad, peace and blessings be upon him, when he prayed on the day of `Eid and came with Bilal, his Companion, he ordered the women to pay Zakah, and some of them took their earrings off and threw it (donated it) to the Prophet. (Reported in Bukhari)

As to the piercing of the nose, it isn't allowed for both sexes because it is a type of deformation to Allah’s creation.

Focusing more on the question in point, Sheikh Ahmad Kutty, a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states:

“According to the teachings of Islam, our body - including all of our physical faculties - is a trust from Allah and we are required to protect and preserve it according to the best of our ability. Consequently, we are not allowed to alter or tamper with our physical faculties unnecessarily; we are only permitted to interfere with them in order to correct a natural deformity or repair or remedy an ailment. Any other form of interference or tampering with our body is akin to altering Allah’s creation which has been condemned in the Qur’an.

We read in the Qur’an that Satan, the accursed one, has pledged to Allah that he will be tirelessly working to lead humans unto ways of perdition and self-destruction: “… ‘And I will surely lead them astray, and arouse desires in them, and command them and they will cut the cattle’s ears, and I will surely command them and they will change Allah’s creation.’ Whoever chooses the Devil for a friend instead of Allah is assuredly a loser, and his loss is manifest.” (An-Nisa’: 119)

While reflecting on the above verse, we must also read the following statements of Allah in the Qur’an: “There is no altering Allah’s creation.” (Ar-Rum: 30); “And do not cast yourselves into destruction by your own hands.” (Al-Baqarah: 195).

In light of the above, body piercing, tattooing, branding, etc. all fall in the category of unnecessary interference, alteration and mutilation of Allah’s creation. Therefore, no Muslim, who is conscious of his religion, should ever contemplate such activities.

Neither are such procedures harmless, physical refinements as they are often imagined to be. Rather the truth is that these procedures have often been associated with numerous health hazards. For sensitive parts of the body such as tongues, lips, eyelids, etc. are more prone to be easily infected, and thus become infected with diseases, some of which may even be fatal. There is nothing at all surprising about all of these, for every unnecessary tampering with Allah’s creation is bound to produce adverse repercussions.

In Islam, all such acts that entail possible health hazards are considered totally forbidden even if they contain some imagined or presumed benefits; such presumed benefits are considered as being outweighed by the hazards. This fact alone warrants declaring body piercing as forbidden.

The only exception some scholars and jurists have made in this context is the case of ear piercing specifically for females. This is so because of the specific need of women to wear jewelry. Men, however, according to Islam, have no such need. In fact, Islam forbids men from copying styles that are distinctively feminine. The Prophet, peace and blessings be upon him, said, “Allah has cursed men who copy women as well as women who copy men.” It should be remembered here both men and women have different roles in Islam.

It is also worth mentioning in this respect that ear piercing is somewhat different; for there are fewer hazards in ear piercing as compared to piercing of tongues, lips and eye-lids, etc.

Still another consideration strengthening the case for declaring body piercing as forbidden for males: Islam forbids us from copying other people in their specific customs and life-style without any tangible benefits. Such copying has been condemned by the Prophet, peace and blessings be upon him.

In conclusion: Body piercing for males is not at all permissible in Islam. Ear piercing has been permitted for females, according to some scholars. Such an exception, however, does not apply to males.”

THE QUESTION OF HIJAB: SUPPRESSION OR LIBERATION?

III&E Brochure Series(published by The Institute of Islamic Information and Education (III&E) and reproduced in electronic form by Islamic Academy for Scientific Research with permission)

THE QUESTION OF HIJAB: SUPPRESSION OR LIBERATION?

"Why do Muslim women have to cover their heads?" This question is one which is asked by Muslim and non-Muslim alike. For many women it is the truest test of being a Muslim.

The answer to the question is very simple - Muslim women observe HIJAB (covering the head and the body) because Allah has told them to do so.

"O Prophet, tell your wives and daughters and the believing women to draw their outer garments around them (when they go out or are among men). That is better in order that they may be known (to be Muslims) and not annoyed..." (Qur'an 33:59)

Other secondary reasons include the requirement for modesty in both men and women. Both will then be evaluated for intelligence and skills instead of looks and sexuality. An Iranian school girl is quoted as saying, "We want to stop men from treating us like sex objects, as they have always done. We want them to ignore our appearance and to be attentive to our personalities and mind. We want them to take us seriously and treat us as equals and not just chase us around for our bodies and physical looks." A Muslim woman who covers her head is making a statement about her identity. Anyone who sees her will know that she is a Muslim and has a good moral character. Many Muslim women who cover are filled with dignity and self esteem; they are pleased to be identified as a Muslim woman. As a chaste, modest, pure woman, she does not want her sexuality to enter into interactions with men in the smallest degree. A woman who covers herself is concealing her sexuality but allowing her femininity to be brought out.

The question of hijab for Muslim women has been a controversy for centuries and will probably continue for many more. Some learned people do not consider the subject open to discussion and consider that covering the face is required, while a majority are of the opinion that it is not required. A middle line position is taken by some who claim that the instructions are vague and open to individual discretion depending on the situation. The wives of the Prophet (S) were required to cover their faces so that men would not think of them in sexual terms since they were the "Mothers of the Believers," but this requirement was not extended to other women.

The word "hijab" comes from the Arabic word "hajaba" meaning to hide from view or conceal. In the present time, the context of hijab is the modest covering of a Muslim woman. The question now is what is the extent of the covering? The Qur'an says:

"Say to the believing man that they should lower their gaze and guard their modesty; that will make for greater purity for them; and Allah is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty; and that they should not display their beauty and ornaments except what must ordinarily appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands..." (Qur'an 24:30-31)

These verses from the Qur'an contain two main injunctions:

1. A woman should not show her beauty or adornments except what appears by uncontrolled factors such as the wind blowing her clothes, and
2. the head covers should be drawn so as to cover the hair, the neck and the bosom.

Islam has no fixed standard as to the style of dress or type of clothing that Muslims must wear. However, some requirements must be met. The first of these requirements is the parts of the body which must be covered. Islam has two sources for guidance and rulings: first, the Qur'an, the revealed word of Allah and secondly, the Hadith or the traditions of the Prophet Muhammad (S) who was chosen by Allah to be the role model for mankind. The following is a Tradition of the Prophet:

"Ayesha (R) reported that Asmaa the daughter of Abu Bakr (R) came to the Messenger of Allah (S) while wearing thin clothing. He approached her and said: 'O Asmaa! When a girl reaches the menstrual age, it is not proper that anything should remain exposed except this and this. He pointed to the face and hands." (Abu Dawood)

The second requirement is looseness. The clothing must be loose enough so as not to describe the shape of the woman's body. One desirable way to hide the shape of the body is to wear a cloak over other clothes. However, if the clothing is loose enough, an outer garment is not necessary. Thickness is the third requirement. The clothing must be thick enough so as not to show the color of the skin it covers or the shape of the body. The Prophet Muhammad (S) stated that in later generations of his ummah there would be "women who would be dressed but naked and on top of their heads (what looks like) camel humps. Curse them for they are truly cursed." (Muslim) Another requirement is an over-all dignified appearance. The clothing should not attract men's attention to the woman. It should not be shiny and flashy so that everyone notices the dress and the woman. In addition there are other requirements:

1. Women must not dress so as to appear as men."Ibn Abbas narrated: 'The Prophet (S) cursed the men who appear like women and the women who appear like men.'" (Bukhari)
2. Women should not dress in a way similar to the unbelievers.
3. The clothing should be modest, not excessively fancy and also not excessively ragged to gain others admiration or sympathy.

Often forgotten is the fact that modern Western dress is a new invention. Looking at the clothing of women as recently as seventy years ago, we see clothing similar to hijab. These active and hard-working women of the West were not inhibited by their clothing which consisted of long, full dresses and various types of head covering. Muslim women who wear hijab do not find it impractical or interfering with their activities in all levels and walks of life. Hijab is not merely a covering dress but more importantly, it is behavior, manners, speech and appearance in public. Dress is only one facet of the total being. The basic requirement of the Muslim woman's dress apply to the Muslim man's clothing with the difference being mainly in degree. Modesty requires that the area between the navel and the knee be covered in front of all people except the wife. The clothing of men should not be like the dress of women, nor should it be tight or provocative. A Muslim should dress to show his identity as a Muslim. Men are not allowed to wear gold or silk. However, both are allowed for women.

For both men and women, clothing requirements are not meant to be a restriction but rather a way in which society will function in a proper, Islamic manner.

Mary C. Ali

----------------------------------------------------------------------------------INTRODUCTION OF III&E

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Constant Awareness of Being 'Prepared'

by Imam Ibn ul Jawzee

It is a duty upon every sane person to be prepared for his departure (from this world), for one does not know when he will be served by his Lord's commands (to take away his soul) nor does he know how long it is going to be before he will be summoned (for the Day of Judgment).

I have seen so many people enchanted by their youth. They have forgotten that their peers no longer exist, yet they are preoccupied with prolonged hopes (to stay alive).

A person in the process of acquiring knowledge may tell himself;

'I will acquire knowledge today and will adopt it the following day.'

Such (postponement) may leave him in his deviation whilst giving himself a break (for the day)! Delaying his readiness to achieve repentance, whilst exposing himself to be indulged in (sins, such as) backbiting or listening to such (backbiting) or getting involved in a Shubhah (suspected, Halaal or Haraam) matters. He hopes to cancel it out (i.e. the bad deed/s) through his would be observance, the following day, forgetting that death may be sudden.

The wise one is he who values each and every moment of his life, observing one's due duties. Then, if death was to come suddenly, one would be ready (to face The Judge, Allaah subhanahu wata'aala). However, if one is granted his wish (in his life being prolonged) that would mean the increasing of (one's scale of) good deeds.

Is Tasawwuf (Islamic Spirituality)/Sufism a deviant form of Islam?

There are many websites against Tasawwuf or Sufism and there are many for them. The Muslims have been divided on this issue for a very long time. As a person who prefers to do his own thinking and reflecting based on true sources of knowledge, namely Qur'an and Hadith (Prophetic traditions), I started out with an open mind and now I have come to a conclusion.

To summarise my findings, I quote:

Tasawwuf consists of dedication to worship, total dedication to Allah Most High, disregard for the finery and ornament of the world, abstinence from the pleasure, wealth, and prestige sought by most men, and retiring from others to worship alone. This was the general rule among the Companions of the Prophet (s.a.w) and the early Muslims, but when involvement in this-worldly things became widespread from the second Islamic century onwards and people became absorbed in worldliness, those devoted to worship came to be called: Sufiyya or People of Tasawwuf
- Ibn Khaldun, al-Muqaddima [N.d. Reprint. Mecca: Dar al-Baz, 1397/1978], 467)

But there will still be a proportion of people who would disbelief. The question is: Did they do their own research or do they depend on someone else's thoughts and understandings?

Sufism is never against the accumulation of wealth. It is against the desire for wealth. Sufism does not require one to leave their families and friends but it does need you to understand your priorities right i.e. carrying out the commandments of God (such as prayers and fasting etc) must take precedence. For example, many of us miss or delay our prayers because we are out watching movies or chatting with friends.

Sufism promotes peace, humility, obedience to God and parents, good manners and tolerance in a multi-racial, multi-religious society. Now f you were to reflect on the last sentecne, you'd notice that the world today lacks "peace, humility, obedience to God and parents, good manners and tolerance in a multi-racial, multi-religious society"! This is what we need at the current moment. Hence the importance of Tasawwuf is more important now than ever before.

People who are against Sufism may look at it only from a religious point of view where Quranic verses and Hadiths are narrowly interpreted or quoted out of context to disregard Sufism as an essential need. If they did their research with an open mind they will find these Quranic verses and Hadiths misused by perpetrators who speak ill of Sufism.

Though people may disagree with my views above, I can sleep peacefully knowing I've done my resarch and conclude: Sufism or Tasawwuf is not a deviant form of Islam but an integral part of life.

Think about it...................