Ethics and Spiritual Growth

Man's struggle for perfection, spiritual needs, duties, and road to success.

Author(s): Sayyid Mujtaba Musawi Lari

Publisher(s): Ansariyan Publications - Qum

Table of Contents

Preface6

Note8

Chapter 1: Man Moves Towards Perfection 9

Self-Purification as Agent of Development10

The Causes of Crime12

The Worthiest Duty of Man 13

Man's Pure and Immaculate Nature17

Freedom and Restraint21

Habit and Its Constructive and Destructive Role22

The Approach of Islam 24

Childhood and Habit26

Notes27

Chapter 2: Man's Most Distinctive Merit28

The Capacities of the Intellect29

The Domain and Role of Conscience34

The Qur'an and the Voice of Nature35

The Bedrock of Reason and Conscience40

Sophistry and Rationalisation 41

Notes43

Chapter 3: A Criterion of Human Values44

The Basic Role of Spirituality in Education 48

The Development of Personality in Islamic Thought50

The Constructive Role of the Intellect and Faith 52

Paul Clement Jagot writes56

The Harms of Evil Thoughts59

The Relation between Goals and the Development of Personality 60

The Interrelatedness of Psychological and Physiological Activities62

Notes64

Chapter 4: Man in the Midst of Duties65

Struggle for Realisation of Higher Ideals66

Faith and Duty-Consciousness68

Luqman's Counsel71

The Levels of Duty-Consciousness and Worship 71

Notes74

Chapter 5: The Stormy Sea of Life75

The Cause of Psychic Afflictions76

Too Much Concern for the Unknown Future77

Clinging to Deviant Means80

The Profound Effect of Suffering 81

The Definite Role of Faith in Spiritual Peace83

Taslim and Rida85

Unlimited Expectations87

Faith in Immortality 88

The Benefit of Unburdening One's Sorrow 91

Maintaining Good Spirits92

Notes93

Chapter 6: The basis of Social Co-operation 94

The Sublimity of Spiritual Pleasures95

Indifference to Others' Problems96

Dr. Alexis Carrel, the well-known scholar, says96

Islam and Social Ties97

The Qur'an describes the benevolent in these words98

'Ali-may peace be upon him-said 98

The Visage of the Benevolent in Islam 98

The Visage of Benevolence in the West100

The Criterion of Human Worth Before God 102

The Messenger of God (s) also said 102

Boundless Charity and Love102

Notes105

Chapter 7: Man's Spiritual Needs106

The Profound Effect of Appreciation and Recognition 107

Cynicism and Principled Criticism 109

Flattery is Reprehensible110

Islam's Plan for the Propagation of Moral Virtues112

The Great Harms of Ingratitude113

'Ali-may peace be upon him-said 114

The Campaign Against Vices117

The Role of Appreciation in Social Progress118

Notes119

Chapter 8: The Shortest Road to Success120

The Bounteous Source of Strength 121

The Principles of Life122

The Lessons of Failure123

The Means of Perfection 124

The Importance of Self Discipline126

Mere Adherence to Islam Does Not Lead to Victory 127

Two Potent Educative Factors129

Jean-Jacques Rousseau says130

A Superb Advantage132

Concealing One's Weaknesses133

Steadiness in Friendship 135

Notes136

Chapter 9: The Psychological Needs137

False Advantages and Distinctions138

Honour, from the Islamic Viewpoint140

Refraining from Humiliation 142

The Spirit of Self-Reliance143

Foresight145

True Freedom 146

Aligning Goals with Capacities146

Humiliation and Sin 147

A Big Fault149

Notes150

Chapter 10: Exaggerated Opinion Of Oneself151

Wealth and Pride153

The Pride of Learning 154

Destructive Activities155

Spiritual Health 156

Ignorance of One's Inadequacies157

Self-love, not Egoism 158

Real and Abiding Love159

The Characteristic Sense of Worthiness160

Notes163

Chapter 11: The Waves of Change Created by Outstanding Personalities164

Lack of Will Power, the Obstacle to Success165

Vigilance in the Midst of Problems166

The Scope of Human Possibilities168

The Criterion of Responsibility in the View of Islam 170

Mann writes in The Principles of Psychology 170

The Firm Support of Will Power171

Tenacity and Victory 172

Self-Suggestion 173

Notes174

Chapter 12: Secured Spiritual Well-Being by Means of Fruitful Social Contracts175

True Worth of a Friend 176

Sensitivity and Touchiness177

A Warning Against Corrupt Company 179

Helping the Victims of Vicious Company 181

Moderation in Friendship 185

Pretence and Hypocrisy 185

Isolation and Unsociability 187

Books, Precious Companions187

Thomas Hood writes190

Notes191

Chapter 13: Success, a Human Right192

Depending on Misleading Hopes194

A Lesson Taught by the Noble Messenger195

The Pessimists Lack of Self-assurance197

Islam and Personal Independence198

Individual Responsibility 199

The Criterion of Moral Worth of Actions200

Making Oneself the Measure of Things202

The Marvellous Effects of Trust in God 202

Notes205

Chapter 14: Fear206

Neither Timidity Nor Rashness208

Ignorance of the Character of Life209

The Combination Of Hope and Fear in Human Nature211

Weakness of Will215

Courage in its Wider Sense216

Hypocrisy, an Expression of Fear217

Notes219

Preface

We observe very clearly that everything in this world is in a state of flux and change. The process of renewal in life is a principle underlying the law of creation. In the same way as we believe in the immutable and enduring character of the law of change, we are also forced to believe in certain immutable concepts and to consider them eternal and everlasting. Among these immutable principles are the laws of morality and human excellence which we are forced to observe of the judgements of sound reason and to lead our lives in accordance with them.

One of the most significant factors underlying the success and failure of societies, their triumph and defeat, is the moral factor, whose decisive role in the lives of nations is so evident and conspicuous that no one can deny it.

The real nature of the human being lies in its unlimited capacity for development and perfection. These capacities, faculties, and aspirations are embedded in man's very being and precede his consciousness of his own self. In the opinion of educationists and experts in training, the control of emotions and feelings and their confinement within certain moderate limits is the most fundamental problem of human life. Any kind of development in a person's spiritual faculties must be regarded as an enduring asset. Their growth and nurturing is far more important than the knowledge and information that persons gather at various levels, because they use their inner capacities at every moment of their lives.

Though the light of reason with its natural radiance illuminates the panorama of life, it is possible that man's innate and deep-rooted instincts, which are the vital sources of every activity in life and which should be obedient tools and means at the disposal of reason, may go out of its control. By getting disoriented from their true axis, they may obstruct reason's vision and restrict its influence in such a manner that the thoughtless person is compelled to follow such inclinations as are opposed to logic and his personal interests. It is here that we realise the important role of morality in life and the great responsibility that lies on the shoulders of experts in matters of guidance and training.

On the other hand, the practice of moral principles involves a certain amount of hardship and privation. Often there is a contradiction between these principles and certain human urges. As a result, the satisfaction of these urges becomes possible only by turning one's back on those principles. Hence a training that does make spirituality its basis cannot resist the shattering blows of instinct. Those who lack the safeguards provided by spirituality are soon carried away by the winds of desires. Because such a training lacks a force that is durable and stable so as to be able to sustain a person in advancing against the pressure of desires in all circumstances.

Religious faith is the most important guarantee for the practice of human principles and the biggest support for ethical values in man's struggle against passions and instincts. Man can liberate himself from the clutches of harmful urges and motives through faith in a Creator Whose sovereignty extends over all creation and Who knows the secrets that lie hidden in every creature, and through faith in the reward and punishment of the Day of Judgement, as well as through pure and wholesome ideas.

The aim of the prophets, especially the Prophet of Islam, may God bless him and his Household, was to educate and train human beings to attain the higher goals and to purge their thoughts of pollution and impurities.

The ethical campaign of Islam, which was launched by the Noble Prophet, was a unique movement, without a parallel, from the viewpoint of its constructive ethos, depth and originality. It was unique in the sense that it encompassed all the subtleties of the human spirit and paid special attention to every movement of human thought and consciousness which has its origin in man's inner being.

The unprecedented impact that it made on the human psyche and the reality of life was to elevate a degenerate and barbaric people from the depths of abasement to the heights of human dignity and honour. When this degenerate society was given the lamp of faith and guidance, it laid the foundations of a new order in the world and advanced in such a manner on the road of progress and development that it became a model of morality and human merit, a model whose like history has not seen.

Even today when spiritual hollowness marks the character and spirit of the twentieth-century West, whenever persons grown up in its environment take refuge in the arms of Islam, there occurs a total change in their spirit and ethos. American scholars have admitted that when the Afro-Americans embrace Islam all aspects of their lives undergo a profound change. This is the case despite the fact that in many cases their knowledge of Islam is not free of certain inadequacies.

Professor Eric Lincoln, Chairman of the faculty of sociology of religion in an American university, in a speech delivered on the topic of the impact of Islam in America, remarked:

The impact of Islam on American Blacks has been extraordinary. Until before they embraced Islam, the erstwhile non-Muslim Blacks lived in worst conditions of life, whereas at present they have a much higher level of social and economic life. Among Black Muslim families there is nothing of the kind of deviations and addiction among youth that hold American society in a state of panic.

Even non-Muslim drug addicts who embrace Islam receive a training that enables them to give up addiction and become highly productive members of society. The American Black Muslims are not at all troublesome for others. Only when they are intimidated or attacked do they defend themselves with all power and force at their command. In this matter they have always been successful.1

The present laws and legal systems prevailing in the world can never penetrate to the depths of man's being, which is the source of his actions and efforts, and mobilise his energies for building a wholesome society and shaping human beings who possess sublime qualities and are endowed with a cosmic vision.

In the first place, man is constituted of two different principles, body and spirit. He has, therefore, two dimensions, a celestial as well as terrestrial one, an aspect that is eternal and enduring and another which is ephemeral and transitory. Those who possess a genuine scientific insight and experience know well that these two aspects are so closely linked that any kind of disorientation in one of the two affects the other.

Accordingly, any program that addresses solely one of the dimensions of his being will fail to achieve his all-round felicity and happiness, since it does not correspond to actual reality.

In present-day societies we do not find any balance in their systems of thought, and all of them incline towards one or the other of the extremes. They either incline totally towards the sensible and the material aspect or towards the intellectual and spiritual aspect.

Their attention is centred either on the universe or on man. But the Islamic system of education focuses its attention on man's eternal nature as it really is, and, more than any other school of ethical or educational thought, makes him conscious of his duties. Its comprehensive and original ethical system is a totality of general and specific laws framed for man's individual and social existence. With its material and spiritual dimensions, it ensures the salvation and success of humanity, and by following it individuals in a society can become worthy and happy human beings.

The improvement of one's environment must begin from oneself. Without doubt anyone who attempts to reform his own person as one of the cells of the social organism and endeavours to develop his higher qualities and spiritual faculties with courage and patience, will be one of those who strive for the betterment of humanity, because a reformed human society is the result of reformed and mature individuals.

It is hoped that the contents of this book, which draws its material from the rich Islamic sources and represents the ethos of religious teachings and, in addition, presents the views and opinions of Western scholars concerning the problems relating to education and psychology, will serve as a beneficial moral and social guide. It is hoped that it will make a contribution however humble, to highlighting the true goals of education. It will be a matter of great satisfaction for me if I succeed in elucidating in this book a part of the great truths communicated by the guides of humanity and teachers of morality.

It should be mentioned that a summary of this book (perhaps less than a third of its length) was published in the valuable religious and scholarly journal Maktab-e Islam, and now it is offered to the honoured reader in a more complete and comprehensive form. I beseech God Almighty, Who is the source of all being and before Whose glory and splendour we are no more faded murals, to grant us success and welfare in the shelter of the blessed teaching of Islam.

Tir, 1353 (June-July, 1974)

Sayyid Mujtaba Musawi Lari

Note

1. Persian daily Ittila'at, no. 14812, 26 Shahrivar, 1354 H. Sh. (1975).

INTRODUCTION

‏ In The Name of Allah, The Most Compassionate, The Most Merciful

‏ Peace be on our Prophet who was sent as mercy for Mankind, the Master of all creatures and Messengers, Abi Al Qassem Mohammad and his pure and chaste Household.

‏ Since the very beginning, when the Prophet of Mercy - Al Mustafa Al Amjad (Peace be upon him and his Household) - made public the call for Islam - the religion of righteousness and guidance - following the orders of his Lord who armed him with the honor and power of faith and made him high hold the banner of jihad to raise the word of Allah Al Mighty on Earth, Allah forcefully and decisively supported his steps towards the predestined goal which is achieving victory over the enemies of Allah and humanity and establishing the pillars of Islam and its colossal edifice. This is made clear by the noble Ayah:{ It is He who has sent His Messenger with guidance and the religion of truth to manifest it over all religion, although they who associate others with Allah dislike it} .

‏ Following the victorious conquer of Holy Mecca, people started embracing Islam in groups; no soon did Islam grow strong and mighty. Tribes, peoples, and states - known historically for their might and tyranny - fully accepted Islam. It was also greatly welcomed by many peoples from around the world who found in it a savor from the yoke of oppression and servitude. All evidences and given that depend in their conclusions on the strong-woven doctrine of Islam, the vitality of its codes and regulations, the strength of its influence on the souls, and its capability to polarize give the impression and enforce the conviction that the religion of Islam must have manifested itself more over the various prevalent doctrines, religions, and social systems. It must be more spread among peoples and places, and it must have a more positive influence and presence in all the general domains and the courses of global events and civilized developments. However, the faithful believers have drunk the bitter glass of sorrows since the early ages - with the emergence of dangerous perversities that led to preventing the people of righteousness and the proper method from occupying the positions Allah had entitled them to - meaning the leadership of Muslims. The bitter taste remained the drink of the following generations over the consecutive ages and the successive rules of perverse leaders except for few. These leaders had many a time exploited the power they usurped for worldly profits and interests for themselves and for their followers and men; perversions were deeper, and weakness and feebleness spread in the body of the nation and the countries of Muslims leading to this state of great degeneration which was exploited by the enemies who were seeking the opportunity to tear the nation apart and tighten their control on it. Nevertheless, the elements of strength in Islam are perpetual, and they are represented in its tolerant doctrine and the biography of its faithful men and in the brilliant, intellectual, scientific, and cultural achievements made by Muslim scholars that have imposed themselves even on the western controllers becoming among the pillars of their modern scientific and intellectual renaissance. In fact, many fair western scholars and men of intellect have acknowledged that; furthermore, some well known westerners have expressed their great admiration of Islam and its Prophet (Peace be upon him and his Household) as well as its regulations and codes which - in their view - address all the crises and negative aspects of the western civilization.

‏ Thanks to the contributions of these men of intellect and the efforts of the activists and callers in Islamic communities in western and other countries, a procession of conversion to Islam started marching with quick accelerating steps surpassing all obstacles represented first in the deep influences of the materialistic western civilization that glorifies religious dissolution and sanctifies immoral conduct in the name of individual freedom, and second, in the incessant media, cultural, and political campaigns that aim at distorting the image of Islam and Muslims with the goal of besieging the phenomenon of conversion to Islam that is growing in the West.

‏ Still, western countries and cities witness on daily basis the conversion of many men and women of various religious and intellectual origins and diversified cultural and social classes to Islam who by declaring their Islam wrap their voyage of discovering the true religion that satisfies their minds and soothes their souls. They find in the doctrine of Islam the convincing answers to their questions on the existence and The Creator and the relation of man with Him that harmonizes with the sound human instinct. They also seek and find in it factual solutions for many social, psychological, and spiritual troubles that western societies suffer from.

‏ Figures speak about the great number of these converts to Islam. In some countries, they are tens of thousands; in others, they are hundreds of thousands; and in one of the major countries their number has become over one million. Most of these converts perform their religious duties with great enthusiasm and much care, and many of them have become callers who mastered the language of communication with their environment and societies making great influence and considerably enriching the presence of Muslims and Islam in their countries.

‏ To shed light on this valuable international Islamic phenomenon that asserts the integrity of this religion and its brilliant presence in all squares while equally highlighting the persistence of the divine promise of the manifestation of Islam on all religions and doctrines when Allah Al Mighty permits Imam Mahdi, His great Caliph on Earth, to achieve this complete and absolute manifestation, and with the sake of introducing vital and real samples of these brothers and sisters who accepted the religion of Allah with content and conviction, the Islamic cultural magazine, Noor Al Islam , which is issued by Imam Hussein Foundation in Beirut since 1988 up till now, insists in specifying in each of its issues an article entitled« Welcome to Islam « in which it presents a special interview or the story of one of these new men or women who were guided to Islam in the various countries and continents. The new convert would introduce us to his identity, environment, and religious and intellectual background and talk about the reasons and circumstances that led him to the new religion and his experience in his quest for the facts latent in it and which drew him to be convinced and actually to embrace Islam. Mostly, he would mention the difficulties he faced in his path and how he controlled them while trusting in Allah Al Mighty. Then he would talk about his contribution to the call to Islam in his environment while giving his viewpoint and remarks to this effect.

‏ To spread the benefit and in response to the hopes of some brethrens working in the domain of the call to Islam (May Allah support them), Imam Hussain Foundation had decided to gather these richly emotional interviews and stories and present them in a way that facilitates reading them all to fill with joy the hearts of these who are happy with seeing the guidance of Islam and its brilliant light that radiates everywhere. It also aids the heart of everyone who aches when seeing these falling in the abyss of corruption and perversion, for these new converts who come to the bosom of Islam and faith willingly and consciously from antagonistic or opposite backgrounds are strong evidences on corrupt Muslims. Perhaps the stories of the former would be a moral to the latter that would awaken their consciences and enlighten their hearts.

‏ Allah’s content is all what we seek, and Him we seek for assistance.

Imam Hussain Foundation

Christian comes home to Islam

Ahmad Hassan Holt

Brother Ahmad Hassan Holt, a British Muslim, wrote his touching story exclusively for «Noor Al-Islam ».

As days passed into weeks John’s visits to the village became more and more frequent. He came to know almost everyone from grandparents to grandchildren, becoming a ‘family member’ to so many families. (Unknowingly, he was being guided and taught by the best of teachers.) Although from a western society, John somehow or other found no difficulty in fitting into Arab society. Everything came naturally, just as though he were a native Arab, and although his purpose in journeying to the land had been to help the Israelis, he became more and more aware that there was another purpose, a much deeper reason... but what?

One Friday (Sabbath) evening John was walking with Shmuel, a Jewish friend, around the perimeter of the Kibbutz. As they came to the eastern side, the twinkling lights of Arab villages on the hills of Western Galilee looked very pretty against the darkness of the hills. One area of lights, much larger than the others, aroused John’s attention. Turning to Shmuel, he asked:« What is that big village over there? » Shmuel replied:« That is village Tamra. They are all Muslims. They are a bad lot causing many problems for Israel. They shelter P.L.O. terrorists, fly the Palestinian flag, and cause strikes. You can never trust them - they steal from our lands and take bicycles and things from our homes. Never go there, keep well away from them. »

Some days later, while John was working in the kitchen of the communal dining hall, he noticed a stranger who was retiling the walls of the boiler room. As John passed by, the ‘stranger’ turned, and their eyes met and held for a brief second. But no words were spoken. At about 2.30 p.m. John, whose shift had ended for the day, was making his way down the steps of the main entrance with the thought of a few hours sleep. Sitting on the bottom step was a young man who turned with outstretched hand - it was the stranger. As their hands clasped, the young man asked:« You will come home with me now to my village? » « What village is that? » , asked John.« I live in Village Tamra » , replied the young man. John’s reply was instant:« Thanks, I’ll be happy to come » , and together they set off for Tamra, a ‘village’ of 18,000 people - all of them Muslims.

Adil and John became close friends - brothers. Village Tamra opened wide its doors. Unbreakable bonds of love were forged as John spent more and more of his time in this warm-hearted village that was only 1½ hours walk across the fields from the Kibbutz. The villagers took him to their hearts, and he soon became involved in the village life. He would visit the High School, and on one occasion, the English teacher invited him to take the lessons, to the delight of the students - and indeed himself. He was often in demand to visit the homes of students to ‘help with their English’. John’s heart was deeply moved with emotion as he realized that their purpose in inviting him was not because they needed tuition in English (most of them being word-perfect already) but because of their love toward him. He was often invited to engagement and wedding receptions, staying overnight with Adil’s family, or sometimes with others.

John, through experience, knew the route through the fields to the Kibbutz and would sometimes depart from Tamra at around midnight. He enjoyed walking in the brilliant moonlight and the silent stillness of the night. He would often be given to deep thought, and he experienced the feeling that he was somehow or other related to the soil, the rocks, and trees, and he also experienced closeness - that he was not in fact alone.

One night, however, as he left village, he realized that there is no moon. But because of having walked many times, he did not feel unduly concerned being sure he would find the way. After about an hour, he became aware of the sound of horse hooves in the distance, and then he realized that the sound was getting rapidly louder. Suddenly the shape of a horse and rider loomed directly in his path. A voice cried out:« Who are you? What are you doing here at this hour? » The voice sounded cold and angry. In reply John explained that he was returning to Kibbutz Afek after visiting his brothers in Tamra.« What family did you visit? » questioned the voice. The name of the family had hardly left John’s lips before the young man jumped from the horse. He came close and pleaded« Oh English brother, please forgive me, we know about this English brother that loves us » . The two embraced. The young man’s voice now filled with warmth and pleasure as he explained:« Sometimes people come in the night and steal from us. They take our sheep, so when the dogs become restless and growl we must investigate. » (By this time two more young brothers had arrived.) The young men were from a Bedouin family camped some distance away. After some discussion, the young men invited John to return with them to their home. But because of the time - about 1, 30 a.m. - it was not possible. With understanding the young men suggested« Insha’Allah you will visit us on another occasion » . Then they told John« Our brother, you are walking along the wrong path. We will show you the right path » So it was that those young Muslim Bedouin brothers guided his steps along the path that took him to Afek. In the darkness, John had become lost and was travelling in the wrong direction.

Visiting village Jedeida with a brother for the first time, John was invited to the family home, and as is the custom, he was taken to meet the head of the family. As they entered the room, a tall distinguished figure rose to greet them. Suddenly he paused, his eyes holding John’s with a burning intensity. It seemed to John that his eyes could see into the depth of his being. Then this dear one stepped forward and took John into his arms, and with tears in his eyes gave thanks to Allah for bringing home this son to his people. And again John was overcome with emotion.

This dear soul was 109 years of age. Knowing John’s reason for coming to this land and his former attitude towards the Arabs - the Muslims - he could somehow see something within John’s heart of which he himself was still unaware.

One day brother Adil questioned:« Brother John! Would you like to marry a Muslim woman? We know a good woman who would like to marry you. » John replied:« Why do you ask this of me, oh my brother, when you know that it is not possible for a non-Muslim to marry a Muslim woman? » Adil translated this to the family gathering, and there was laughter.« Why are you laughing? » questioned John.« Because we know you » answered Adil.« All the village knows you, there are no problems. We will make a home for you and find you a job because you belong to us. »

Soon the news that John might marry among the Arabs reached the Kibbutz, becoming a topic for local gossip. Hostility from a number of Jewish ‘friends’ became obvious, soon to be followed by a visit from the Security Police, when John was questioned at length concerning his relationship with ‘the Arabs’. Eventually he was asked to leave the country. (Before his relationship with the Arabs, he had been invited to consider becoming a permanent member of the Kibbutz).

THE END OF THE BEGINNING

The memories of those few days spent visiting many loved ones in various villages are forever fresh in my mind, so too is the heartbreak and pain of parting from loved ones, whose love and kisses are forever fresh. I hear again and again their cries:« You cannot leave us, our brother, you are from us. »

As the plane climbed up into the blue sky, I pleaded« Oh God, please do not let this be the end! » At that moment in time I did not know that in fact it was an end - but only the end of the beginning.

When I arrived back in Britain - the land of my birth - I felt« This is a foreign country » . I longed for my people - the Palestinian Arabs. Eventually I joined an organization, C.A.A.B.U. (The Council for the Advancement of Arab-British Understanding) and would often attend meetings in London and other cities and towns, enjoying meeting Arabs from many countries. One day when visiting one of the Arab embassies in St. James Square in London, a brother presented me with two parcels, one containing the Holy Quran, and the other a prayer rug. Strangely perhaps for a Christian, I received them with pleasure. Other brothers presented books about Islam from time to time, and I was invited to become a member of an Islamic society based in Tripoli, attending seminars and meetings in their name.

Although not a Muslim (at least not knowingly) I found contentment of heart among Muslims.

Having received an invitation to attend a seminar in Nottingham, I journeyed to London because a coach was due to depart from Central Mosque, Regents Park, taking delegates to the conference.

This was my first visit to the mosque, and while there I developed a conversation with a brother from Iraq - a professor from Baghdad University. As we were talking together, the ADHAN was called for midday prayer. The brother suggested that we should go into the prayer hall. Oh what could I do? What should I do? I did not know how to pray and felt shy to inform him of such. Then the thought came:« Go with him; follow him » .

THE SHAHADA

Entering the prayer hall in the company of many ‘brothers’ filled me with warmth. A hitherto unknown feeling of well being came upon me, and as I recited the ‘SHAHADA’ I felt myself lifted up, as something I had been taught to fear -‘the Sword of Islam’ - struck deep into my heart, and golden moments spent among my beloved Palestinians flashed across my mind:« Please kiss me good night » ; “We love you, all our village loves you» ;« Would you marry a Muslim woman, there would be no problem, we know you » ;« Thanks but to Allah for bringing this son home to his people » .

A SHOCK, BUT...

In April 1986, I was a guest of some Libyan brothers in Tripoli, experiencing the American bombing and aggression on innocent men, women and children. Consequently, because of my anger and disgust at the British Government’s involvement, I was interviewed by the local radio and news papers which carried accounts of my experiences. One week later, I was called to the office of the director of the company by whom I was employed. Mr. Joseph (Jewish) made no secret of the reason for dismissing me - on the grounds that I was now a liability to the company; his comments to the media were somewhat different. And so for the first time in 48 years I was sacked. It was a shattering experience - a punishment - or so I thought. But the year of unemployment was in fact a blessing, because one day, out of the blue, I was given the opportunity to come to London to work for Iraqi brothers in property redevelopment.

The Oneness of Allah (Tawheed)

These dear brothers, although Muslims, are of the Shia faith, and again my heart and mind were being enriched, my eyes opened even wider as I began to meet brothers not only from Iraq but also from Iran, and other Islamic countries; the bonds of brotherhood bringing me close to Sunni and Shia’ alike, with deep and sincere love for both.

Thanks be to Allah for His bounteous blessing. I cannot differentiate, because I know that there is only one Islam - all Muslims are brothers and sisters, only evil men promote division. Allah (SWT) tells us in the Holy Quran:« Hold fast together to the covenant of Allah and be not disunited; this is better for you » .

May Allah (SWT) inspire our hearts towards true unity, and guide us together along the right path, giving us strength enough to strive to follow the example of His Prophet (P.B.U.H.)

THE SPANISH SISTER MARY SALVADOR

IMAN BASHIR

« I faced many problems in my life, but they all disappeared gradually after Islam» .

« Islam gave the women their full rights in contrast with the Western Civilization» .

The Spanish sister who was born for Christian family in Barcelona, Spain, a beautiful city on the Mediterranean, is yet another witness to testify for the fact that Islam is the religion of the Divine innate nature. When the minds receive its facts and when the hearts are struck by its light, they will be attracted to it, regardless of all obstacles and difficulties.

Although sister Iman was only eighteen years old and although she is a true daughter of the Western materialistic civilization that lures girls at her age to let themselves be driven by the swaying tide… In spite of all this, she answered the Divine call in a moment of contemplation and emancipation… And here she is now, thanking Allah, the All-Mighty, for His Grace of guidance to Islam. She thus became, through her commitment to Islam, another sound evidence against her own environment, as well as against Muslim girls and women who have deviated from the path of Islam having been deceived by the sparkling Western Civilization.

We met her along with her husband Dr. Muhammad Bashir in their Southern Suburb house (Beirut) and had the following interview.

Q: We would like you to tell us in the beginning about yourself and your life before you embraced Islam?

A: I came from Spain, where I was born and raised in the famous city of Barcelona. We were a small family of three children, in addition to our parents, and our social life was quite ordinary.

As for our religion, it is true that we belonged socially to the Christian community, but, much like most of the other families, we did not care much about its instructions. For, as you know, there is no real interest in Europe in religion generally, except for certain formalities and appearances.

Q: What was your family’s, and your social environment in general, idea about Islam?

A: Although Spain was an Islamic country for a number of centuries, we heard nothing of this historical era. This is due, of course, to a deliberate attempt to ignore and by-pass this history. We were totally surprised when we learned about Islam with its Divine Shari’a. For the prevailing idea about Islam in our environment was that of a religion that does not command any interest in, being a backward religion whose followers are mainly primitive and backward; a religion of terrorism and fanaticism.

Q: Didn’t the academic curriculum talk about the Islamic Religion?

A: Not at all. None of our schools showed any signs of concern to even mention this religion; let alone talking about it in detail.

But this is all behind us now. As a result to the new spread of Islam among us, schools began to provide detailed notions about Islam, its customs and its traditions.

Q: How did you learn about Islam? And what were the reasons that made you embrace it?

A: In the beginning, I had a very strong relationship that bounded me in friendship with a number of young Spanish men and women who, like me, were Christians by name only.

Then I began to notice certain changes in their behavior and thinking patterns. I was quite surprised, but I learnt later that it was because they have embraced Islam. I was quite shocked especially when I saw some of my female friends wearing the veil. I started to ask a lot of questions, demanding to know why they were doing this, and what the use of wearing a veil was. They only told me that I should do the same thing and learn about the Islamic Religion from those who are Muslims. They kept on trying to persuade me, until finally I agreed with them and started to go to the Islamic Ahl El-Beit Center in Barcelona. At the Center, I began to listen to some of the brothers who were explaining the basic Islamic principles and concepts and holding discussions about Islam. I was especially attracted to the Holy Quran and started to read a Spanish translation of its meanings. Gradually, I began to like to go to the Center as much as possible to attend the Islamic lectures. A new light was invading my heart and occupying my soul. A feeling of relief and tranquility was engulfing me, and I grew very happy with my new experience.

Yet, I was also experiencing a conflicting struggle between my love for the Islamic Religion, and the fear of having to confront my parents and my society. I was both afraid and happy at the same time. But it was hard for me to declare my Islam in the open, and I ended by deciding to adopt Islam secretly, without telling my parents. Nevertheless, my commitment to refrain from eating unlawful meat aroused their curiosity. In response to my mother’s inquiry, I merely claimed that I do not feel like it... Thus, my parents were left wary and surprised of my illogical behavior.

But after a short period, I was no longer able to conceal my embracement of Islam for many practical reasons that have to do with praying and ablution. I confided to my parents saying that I adopted Islam. But that did not mean much to them in the beginning, being totally ignorant of what Islam is and what being a Muslim involves. But later on, we went through a period of turmoil; they were against my Islam, and they objected in particular against my veil, which they considered equivalent to renouncing civility.

At that time, I met my husband, Dr. Muhammad Bashir, at the Islamic Center, where he used to lecture in Islamic jurisprudence, reciting the Holy Quran and Arabic language. But our relationship was quite ordinary to the extent that I was surprised when he asked me for marriage, although he was still a student of medicine.

But my parents who knew what kind of a man my husband to-be was were in favor of our engagement. Of course, all these developments came after my parents were used to my becoming a Muslim and began to accept it as a matter of fact. This provided a comfortable situation that enabled me to practice my Islamic obligations as they ought to be practiced. Then when my husband graduated we moved to Lebanon to stay there for good.

Q: As a Christian, what was particularly capturing in Islam?

A: The absolutely Divine spiritualism; the clarity and simplicity in its concepts; and its realistic approach in its jurisprudence. These are things I have never encountered before Islam.

Prayers, too, with its connotations as a means of communicating with Allah without any mediators, have touched my heart and made me understand the meaning and the necessity of religion. I used to compare all this with what I used to do when I went to church as a child. The priest used to ask us to confess our sins. What sins could an eight-year-old commit? Why should we, assuming we had committed any, confess to this man? The horror that used to fill our hearts in these occasions has swayed us away from this religion.

Q: Who is the Islamic personality that impressed you?

A: I was impressed by all the faithful and great Islamic personalities: Starting by the Greatest Prophet (P.B.U.H.), Fatima Al-Zahra (A.S.) and Imam Ali (A.S.) to all the members of Ahl El-Beit (A.S.) and the Prophet’s companions. Each and every one of them played a great role in serving Islam especially Fatima Al-Zahra (A.S.) who played a great role as a woman. I was also deeply affected by the tragedy of Karbala - Imam Hussein’s revolution. It occupied a central spot in my heart, and intensified my loyalty and attachment to this religion and especially to Ahl El-Beit and their great martyr, Imam Hussein (A.S.), who sacrificed his life for the cause of Islam.

Q: To what extent did you enjoy a feeling of peace and tranquility after Islam?

A: I faced a lot of problems but they all began to gradually disappear, when I came to know Islam and acquired the ability to surrender to Allah’s will and wisdom.

Q: On another level, having noticed the relations Muslims develop among themselves in comparison with the Western social relations; what can you say about it?

A: I have noticed a big difference, and especially with respect to women. The Western view of the women entails a lot of discrimination and a certain amount of ignorance to her role as a human being. The looks are the only thing that matters, such an inhuman view has caused frustration and depression to the majority of Western women. Islam, on the other hand, had given women their full rights at all levels, being a religion that appreciates and respects women and equates among them. It also gives them a well studied and logical degree of freedom.

Q: In the light of your experience, what is the best way a caller should pursue in the West?

A: He should, first of all, always keep in his mind the difficulty of the task he is committed to as a result of the vicious war of rumors and propaganda that is waged in the information media that builds a concrete wall between Islam and the Western people. If he wishes to be successful, he has to be armed with patience and wisdom. He also has to understand the mentality of the Western people so that he could choose the right introduction that ensures good results. In addition, cultural Islamic centers should be instituted in all foreign countries that help in introducing the people to Islam.

Q: How do you evaluate the Muslim women’s position today?

A: The woman is an essential cornerstone in the Islamic society. She is the basis of a good home and a good society for she is the one that holds the responsibility of upbringing the children in the best possible way and spreading a healthy Islamic atmosphere in her house that would immunize them against the counter currents.

I also believe that the Muslim women have become well aware of this educational Islamic role that falls upon their shoulders. On the other hand, it is regretful that many Muslim women have been deceived by the corrupted and corrupting Western civilization, to the extent that they are imitating the Western women in everything. This calls upon all of us to double our efforts to bring them back to the path of Islam.

Q: Any last word you like to say?

A: I ask Allah, the All-Mighty, to open the minds and hearts of the people here and there to the religion of Islam, since it is the only road that enables humanity to overcome its difficulties both in this life and in the hereafter.

I would also like to call upon the workers for the cause of Islam to double their efforts and to adhere always to Islamic unity and brotherhood.

THE ENGLISH GUIDED SISTER

KHADIJA

« I studied all religions... and I examined all ideas... but I did not find any logical responses that could be accepted by the mind except in Islam... When I got hold of this truth, I adopted it and felt proud to acknowledge it in public» .

…There she comes, a sparrow from the West, exactly on time... wearing her gown and her purity… looking taller and more graceful than those Eastern women who have lost their identities and dreamt of the West.

She is as young as a flower… not more than twenty years... Yet she is able to carry 14 centuries in her heart and mind... She comes out of the ranks of our incompetence and indifference and out of the ranks of their defeated culture... She comes to us from the heartland of the British, raising her fist against atheism and going astray... A witness of the Islamic upheaval that began to crack the land they stand on... We did not know where to start from and decided to leave it to her.

This is how I realized the truth

Like most members of my generation, I grew up in a Christian family who decided to do without religion.

Thus my parents raised me on the basis of having nothing to do with religion to the extent that I always thought that God existed for the sake of others only.

Such a climate and an upbringing generated a deep desire inside me to search for the truth. Such a desire to seek knowledge was so strong that although my parents were by that time divorced, I found it impossible to keep all my emotions and questions to myself. I wrote a long letter to my father telling him about all what was boiling inside me in the hope that he would have the time to read it and come to my help. I waited for a long time, but alas there was no reply whatsoever. Perhaps it was because the issue of religion did not matter to him at all.

On the other hand, my mother was preoccupied with her friends and relations that she could not have noticed what I was going through, or how much I was affected by the need to answer these questions. I was beginning to search for the« Right » , the origin of life, the meaning and aim of life, the existence of one god who governs this life...etc I studied all religions and examined all ideas, but I did not find what I was looking for, since these religions did not offer any logical answers that could be readily accepted by man’s mind or his innate nature except Islam. When I realized the truth I adopted it and was proud to acknowledge it in public... But this meant waging an all out war against me by all who were around me, whether my parents, my friends or my colleagues at work in the headquarters of one of the biggest national companies.

Confrontation... Steadfastness and Success

This war was all the more intensified because Allah has commanded us to believe in all what has been written in The Book, and not just what suits our conceptions and inclinations. Consequently, once I became a Muslim, I wore the veil, only to be faced by all sorts of mockery and sarcasm.

My father was the first to be shocked by this transformation; and he was so embarrassed by my new outlook, that he tried to prevent me from taking the path of my choice in every possible way, but he failed, and he had to admit in the end that I refused to be one of the« hypocrites » , and that I was making all possible efforts to change my life in accordance with the Islamic teachings and conceptions. In the end, he had to give in and accept me as I was... He even became convinced that Islam is something different than the behavior and thoughts of many Muslims, and even though he did not believe in God, he began to admire Islam and started to stand up to anybody who would criticize me.

As for my mother who was always preoccupied, she wished nevertheless that I would adopt any European religion for she knew that I was going to face many difficulties and obstacles.

On the other hand, my colleagues at work and my friends in general advised me to leave Britain for good and to go to any other country where I was to change my worship and my attitudes, and may be I could then come back to my senses.

They were driven by their wrong conceptions about Islam and Muslims to the extent that they treated me (having put on the veil) as somebody who has come straight from the Middle Ages. I used to sense that they were making fun of me, but this only made me pray to God to give me strength and consistence in my faith. Allah, the Most Exalted, bestowed His grace on me and many people began to change their attitude towards me, and even towards Islam as well... They all became less acute and less fanatic. The strangest thing that happened to me throughout my experience of wearing the veil was that I gained a lot of respect in general and among men in particular.

Moreover, we should always show respect and sympathy at all times and try to avoid the things that make people turn away from us such as anger, slander, hatred and revenge... We should also share with others, even if by a nice word or an advice, their problems and provide them with any kind of help we can. We should not be affected in our behavior and conceptions by the influence of our individual or national habits or any other cultural heritages. The only source and reference should be the Quran and the Prophet’s Sunna.

One more thing, we should take care of our Muslim children, who should be brought up on the ideals, percepts, and teachings of Islam, to ensure the strength of our Muslim society; a strength that is based on the unity and cohesion of the Muslim family.

Q: Since you mentioned the Muslim family, what in your view is the role of Muslim women?

A: The great prophetic teaching that sets Heaven under the feet of mothers has always been my guide. The greatest and most important role a woman can play is bringing up new generations and teaching them the right path of Islam so that they can establish an Islamic state and a great Islamic civilization... Therefore, a woman should be educated just as a man... for she has to set the good example for her children. Furthermore, she would have to provide her children with all the correct answers to all their questions... Women would have to be patient and rest assured that Allah, the All-Mighty, is aware of their work, and He bears witness to their sacrifices.

On the other hand, Muslim sisters should always meet together to promote the spirit of fraternity among them. They should also be fair in their treatment of their children and refrain from any act of discrimination between their sons and daughters. They should always be wise, responsible, and prudent for they are performing their duty towards Allah, their husbands, and their children.

Let me end by saying that my long suffering has ended when I realized the greatness of this religion, and I believe, therefore, that guiding the people to Islam is a great responsibility we are entrusted with... Islam is the true gift Allah has given us; let us share His gift with the others.

Let Us Call for Islam by Our Islamic Practice and not by Lecturing

We have to follow the example of the prophets and messengers, who did not call for Allah by words only, but they also practiced Islam in their struggle and patience until Allah’s word was the highest. Their daily practices and actions were always in full agreement with what they called for. Let us take the veil as an example. If the Muslim woman wore the veil but did not commit herself to abide by the other Islamic duties Islam has ordained on women, she would be rightly blamed by the unbelievers... We have to bear our responsibilities, and we ask Allah to give us the strength to consolidate our faith.

Q: In view of the reaction of the society you live in towards your belief in Islam, it leads us to the question: How should Islam be introduced to the West?

A: We are living now in an age of rapid change and incredible technological advancement in all fields. In such an age, many people in the West do not contemplate the idea of the existence of one god who governs this universe...

Thus, they live in a terrible and horrifying spiritual vacuum and satisfy their physical needs only. Allah the All-Mighty says in Verse 44 of the Bakara Surrah:« Would you enjoin righteousness on others and forget yourselves? Yet you read the scriptures. Have you no sense? ” . I stress on what I have said before, and I will never feel tired of repeating it. We should turn what we call for into a daily practice.

If we do good and become faithful in our belief and loyalty to Allah the All-Mighty, our call would find its way to the hearts of the people in the West. We have to show them the tolerance and simplicity of our great religion and how happy we are in adopting it as our guide that teaches us piety and kindness... Lastly, we have to introduce Islam in a language that they understand and accept.