Alhassanain(p) Network for Heritage and Islamic Thought

POETICS

Aristotle

ARISTOTLE ON

THE ART OF POETRY

Translator: Ingram Bywater

Witha a Preface by: Gilber Murray

OXFORD AT THE CLARENDON PRESS FIRST PUBLISHED 1920 REPRINTED 1925, 1928, 1932, 1938, 1945, 1947 1951, 1954, 1959.  1962 PRINTED IN GREAT BRITAIN

Aristotle's Poetics aims to give an account of poetry.  Aristotle does this by attempting to explain poetry through first principles, and by classifying poetry into its different genres and component parts. 

The centerpiece of Aristotle's work is his examination of tragedy.  This occurs in Chapter 6 of "Poetics:" "Tragedy, then, is an imitation of an action that is serious, complete, and of a certain magnitude; in language embellished with each kind of artistic ornament, the several kinds being found in separate parts of the play; in the form of action, not of narrative; through pity and fear effecting the proper purgation of these emotions."

Table of Contents

PREFACE. 4

Notes 10

ARISTOTLE ON THE ART OF POETRY  11

[Section One] 12

I. 12

II. 13

III. 14

[Section Two] 17

I. 17

II. 18

[Section Three] 33

I. 33

II. 34

[Section Four] 37

I. 37

II. 38

III. 39

PREFACE

In the tenth book of the “Republic”, when Plato has completed his final burning denunciation of Poetry, the false Siren, the imitator of things which themselves are shadows, the ally of all that is low and weak in the soul against that which is high and strong, who makes us feed the things we ought to starve and serve the things we ought to rule, he ends with a touch of compunction: 'We will give her champions, not poets themselves but poet-lovers, an opportunity to make her defence in plain prose and show that she is not only sweet--as we well know--but also helpful to society and the life of man, and we will listen in a kindly spirit.  For we shall be gainers, I take it, if this can be proved.'  Aristotle certainly knew the passage, and it looks as if his treatise on poetry was an answer to Plato's challenge.

Few of the great works of ancient Greek literature are easy reading.  They nearly all need study and comment, and at times help from a good teacher, before they yield up their secret.  And the _Poetics_ cannot be accounted an exception.  For one thing the treatise is fragmentary.  It originally consisted of two books, one dealing with Tragedy and Epic, the other with Comedy and other subjects.  We possess only the first.  For another, even the book we have seems to be unrevised and unfinished.  The style, though luminous, vivid, and in its broader division systematic, is not that of a book intended for publication.  Like most of Aristotle's extant writing, it suggests the MS. of an experienced lecturer, full of jottings and adscripts, with occasional phrases written carefully out, but never revised as a whole for the general reader.  Even to accomplished scholars the meaning is often obscure, as may be seen by a comparison of the three editions recently published in England, all the work of savants of the first eminence,[1] or, still more strikingly, by a study of the long series of misunderstandings and overstatements and corrections which form the history of the _Poetics_ since the Renaissance.

But it is of another cause of misunderstanding that I wish principally to speak in this preface.  The great edition from which the present translation is taken was the fruit of prolonged study by one of the greatest Aristotelians of the nineteenth century, and is itself a classic among works of scholarship.  In the hands of a student who knows even a little Greek, the translation, backed by the commentary, may lead deep into the mind of Aristotle.  But when the translation is used, as it doubtless will be, by readers who are quite without the clue provided by a knowledge of the general habits of the Greek language, there must arise a number of new difficulties or misconceptions.

To understand a great foreign book by means of a translation is possible enough where the two languages concerned operate with a common stock of ideas, and belong to the same period of civilization.  But between ancient Greece and modern England there yawn immense gulfs of human history; the establishment and the partial failure of a common European religion, the barbarian invasions, the feudal system, the regrouping of modern Europe, the age of mechanical invention, and the industrial revolution.  In an average page of French or German philosophy nearly all the nouns can be translated directly into exact equivalents in English; but in Greek that is not so.  Scarcely one in ten of the nouns on the first few pages of the _Poetics_ has

an exact English equivalent.  Every proposition has to be reduced to its lowest terms of thought and then re-built.  This is a difficulty which no translation can quite deal with; it must be left to a teacher who knows Greek.  And there is a kindred difficulty which flows from it.  Where words can be translated into equivalent words, the style of an original can be closely followed; but no translation which aims at being written in normal English can reproduce the style of Aristotle.  I have sometimes played with the idea that a ruthlessly literal translation, helped out by bold punctuation, might be the best.  For instance, premising that the words _poesis_, _poetes_ mean originally 'making' and 'maker', one might translate the first paragraph of the _Poetics_ thus:--

MAKING: kinds of making: function of each, and how the Myths ought to be put together if the Making is to go right.

Number of parts: nature of parts: rest of same inquiry.

Begin in order of nature from first principles.

Epos-making, tragedy-making (also comedy), dithyramb-making (and most fluting and harping), taken as a whole, are really not Makings but Imitations.  They differ in three points; they imitate (a) different objects, (b) by different means, (c) differently (i.e. different manner).

Some artists imitate (i.e. depict) by shapes and colours.  (Obs.  Sometimes by art, sometimes by habit.)  Some by voice.  Similarly the above arts all imitate by rhythm, language, and tune, and these either

(1) separate or (2) mixed.

Rhythm and tune alone, harping, fluting, and other arts with same effect--e.g. panpipes.

Rhythm without tune: dancing.  (Dancers imitate characters, emotions, and experiences by means of rhythms expressed in form.)

Language alone (whether prose or verse, and one form of verse or many): this art has no name up to the present (i.e. there is no name to cover mimes and dialogues and any similar imitation made in iambics, elegiacs, &c.  Commonly people attach the 'making' to the metre and say 'elegiac-makers', 'hexameter-makers,' giving them a common class-name by their metre, as if it was not their imitation that makes them 'makers').

Such an experiment would doubtless be a little absurd, but it would give an English reader some help in understanding both Aristotle's style and his meaning.

For example, there i.e.lightenment in the literal phrase, 'how the myths ought to be put together.'  The higher Greek poetry did not make up fictitious plots; its business was to express the heroic saga, the myths.  Again, the literal translation of _poetes_, poet, as 'maker', helps to explain a term that otherwise seems a puzzle in the _Poetics_.  If we wonder why Aristotle, and Plato before him, should lay such stress on the theory that art is imitation, it is a help to realize that common language called it 'making', and it was clearly not 'making' in the ordinary sense.  The poet who was 'maker' of a Fall of Troy clearly did not make the real Fall of Troy.  He made an imitation Fall of Troy.  An artist who 'painted Pericles' really 'made an imitation Pericles by means of shapes and colours'.  Hence we get started upon a theory of art which, whether finally satisfactory or not, is of

immense importance, and are saved from the error of complaining that Aristotle did not understand the 'creative power' of art.

As a rule, no doubt, the difficulty, even though merely verbal, lies beyond the reach of so simple a tool as literal translation.  To say that tragedy 'imitate.g.od men' while comedy 'imitates bad men' strikes a modern reader as almost meaningless.  The truth is that neither 'good' nor 'bad' is an exact equivalent of the Greek.  It would be nearer perhaps to say that, relatively speaking, you look up to the characters of tragedy, and down upon those of comedy.  High or low, serious or trivial, many other pairs of words would have to be called in, in order to cover the wide range of the common Greek words.  And the point is important, because we have to consider whether in Chapter VI Aristotle really lays it down that tragedy, so far from being the story of un-happiness that we think it, is properly an imitation of _eudaimonia_--a word often translated 'happiness', but meaning something more like 'high life' or 'blessedness'.[2]

Another difficult word which constantly recurs in the _Poetics_ is _prattein_ or _praxis_, generally translated 'to act' or 'action'.  But _prattein_, like our 'do', also has an intransitive meaning 'to fare' either well or ill; and Professor Margoliouth has pointed out that it seems more true to say that tragedy shows how men 'fare' than how they 'act'.  It shows thei.e.periences or fortunes rather than merely their deeds.  But one must not draw the line too bluntly.  I should doubt whether a classical Greek writer was ordinarily conscious of the distinction between the two meanings.  Certainly it i.e.sier to regard happiness as a way of faring than as a form of action.  Yet Aristotle can use the passive of _prattein_ for things 'done' or 'gone through' (e.g. 52a, 22, 29: 55a, 25).

The fact is that much misunderstanding is often caused by our modern attempts to limit too strictly the meaning of a Greek word.  Greek was very much a live language, and a language still unconscious of grammar, not, like ours, dominated by definitions and trained upon dictionaries.  An instance is provided by Aristotle's famous saying that the typical tragic hero is one who falls from high state or fame, not through vice or depravity, but by some great _hamartia_.  _Hamartia_ means originally a 'bad shot' or 'error', but is currently used for 'offence' or 'sin'.  Aristotle clearly means that the typical hero is a great man with 'something wrong' in his life or character; but I think it is a mistake of method to argue whether he means 'an intellectual error' or 'a moral flaw'.  The word is not so precise.

Similarly, when Aristotle says that a deed of strife or disaster is more tragic when it occurs 'amid affections' or 'among people who love each other', no doubt the phrase, as Aristotle's own examples show, would primarily suggest to a Greek feuds between near relations.  Yet some of the meaning is lost if one translates simply 'within the family'.

There is another series of obscurities or confusions in the _Poetics_ which, unless I am mistaken, arises from the fact that Aristotle was writing at a time when the great age of Greek tragedy was long past, and was using language formed in previous generations.  The words and phrases remained in the tradition, but the forms of art and activity which they denoted had sometimes changed in the interval.  If we date the _Poetics_ about the year

330 B.C., as seems probable, that is more than two hundred years after the first tragedy of Thespis was produced in Athens, and more than seventy after the death of the last great masters of the tragic stage.  When we remember that a training in music and poetry formed a prominent part of the education of every wellborn Athenian, we cannot be surprised at finding in Aristotle, and to a less extent in Plato, considerable traces of a tradition of technical language and even of aesthetic theory.

It is doubtless one of Aristotle's great services that he conceived so clearly the truth that literature is a thing that grows and has a history.  But no writer, certainly no ancient writer, is always vigilant.  Sometimes Aristotle analyses his terms, but very often he takes them for granted; and in the latter case, I think, he is sometimes deceived by them.  Thus there seem to be cases where he has been affected in his conceptions of fifth-century tragedy by the practice of his own day, when the only living form of drama was the New Comedy.

For example, as we have noticed above, true Tragedy had always taken its material from the sacred myths, or heroic sagas, which to the classical Greek constituted history.  But the New Comedy was in the habit of inventing its plots.  Consequently Aristotle falls into using the word _mythos_ practically in the sense of 'plot', and writing otherwise in a way that is unsuited to the tragedy of the fifth century.  He says that tragedy adheres to 'the historical names' for an aesthetic reason, because what has happened is obviously possible and therefore convincing.  The real reason was that the drama and the myth were simply two different expressions of the same religious kernel (p.44) .  Again, he says of the Chorus (p.  65) that it should be an integral part of the play, which is true; but he also says that it' should be regarded as one of the actors', which shows to what an extent the Chorus in his day was dead and its technique forgotten.  He had lost the sense of what the Chorus was in the hands of the great masters, say in the Bacchae or the Eumenides.  He mistakes, again, the use of that epiphany of a God which is frequent at the end of the single plays of Euripides, and which seems to have been equally so at the end of the trilogies of Aeschylus.  Having lost the living tradition, he sees neither the ritual origin nor the dramatic value of these divine epiphanies.  He thinks of the convenient gods and abstractions who sometimes spoke the prologues of the New Comedy, and imagines that the God appears in order to unravel the plot.  As a matter of fact, in one play which he often quotes, the _Iphigenia Taurica_, the plot is actually distorted at the very end in order to give an opportunity for the epiphany.[3]

One can see the effect of the tradition also in his treatment of the terms Anagnorisis and Peripeteia, which Professor Bywater translates as 'Discovery and Peripety' and Professor Butcher as 'Recognition and Reversal of Fortune'.  Aristotle assumes that these two elements are normally present in any tragedy, except those which he calls 'simple'; we may say, roughly, in any tragedy that really has a plot.  This strikes a modern reader as a very arbitrary assumption.  Reversals of Fortune of some sort are perhaps usual in any varied plot, but surely not Recognitions?  The clue to the puzzle lies, it can scarcely be doubted, in the historical origin of

tragedy.  Tragedy, according to Greek tradition, is originally the ritual play of Dionysus, performed at his festival, and representing, as Herodotus tells us, the 'sufferings' or 'passion' of that God.  We are never directly told what these 'sufferings' were which were so represented; but Herodotus remarks that he found in Egypt a ritual that was 'in almost all points the same'.[4] This was the well-known ritual of Osiris, in which the god was torn in pieces, lamented, searched for, discovered or recognized, and the mourning by a sudden Reversal turned into joy.  In any tragedy which still retained the stamp of its Dionysiac origin, this Discovery and Peripety might normally be expected to occur, and to occur together.  I have tried to show elsewhere how many of our extant tragedies do, as a matter of fact, show the marks of this ritual.[5]

I hope it is not rash to surmise that the much-debated word __katharsis__, 'purification' or 'purgation', may have come into Aristotle's mouth from the same source.  It has all the appearance of being an old word which is accepted and re-interpreted by Aristotle rather than a word freely chosen by him to denote the exact phenomenon he wishes to describe.  At any rate the Dionysus ritual itself was a _katharmos_ or _katharsis_--a purification of the community from the taints and poisons of the past year, the old contagion of sin and death.  And the words of Aristotle's definition of tragedy in Chapter VI might have been used in the days of Thespis in a much cruder and less metaphorical sense.  According to primitive ideas, the mimic representation on the stage of 'incidents arousing pity and fear' did act as a _katharsis_ of such 'passions' or 'sufferings' in real life.  (For the word _pathemata_ means 'sufferings' as well as 'passions'.)  It is worth remembering that in the year 361 B.C., during Aristotle's lifetime, Greek tragedies were introduced into Rome, not on artistic but on superstitious grounds, as a _katharmos_ against a pestilence (Livy vii.  2).  One cannot but suspect that in his account of the purpose of tragedy Aristotle may be using an old traditional formula, and consciously or unconsciously investing it with a new meaning, much as he has done with the word _mythos_.

Apart from these historical causes of misunderstanding, a good teacher who uses this book with a class will hardly fail to point out numerous points on which two equally good Greek scholars may well differ in the mere interpretation of the words.  What, for instance, are the 'two natural causes' in Chapter IV which have given birth to Poetry?  Are they, as our translator takes them, (1) that man is imitative, and (2) that people delight in imitations?  Or are they (1) that man is imitative and people delight in imitations, and (2) the instinct for rhythm, as Professor Butcher prefers?  Is it a 'creature' a thousand miles long, or a 'picture' a thousand miles long which raises some trouble in Chapter VII?  The word _zoon_ means equally 'picture' and 'animal'.  Did the older poets make their characters speak like 'statesmen', _politikoi_, or merely like ordinary citizens, _politai_, while the moderns made theirs like 'professors of rhetoric'?  (Chapter VI, p. 38; cf.  Margoliouth's note and glossary).

It may seem as if the large uncertainties which we have indicated detract in a ruinous manner from the value of the _Poetics_ to us as a work of criticism.  Certainly if any young writer took this book as a manual of rules

by which to 'commence poet', he would find himself embarrassed.  But, if the book is properly read, not as a dogmatic text-book but as a first attempt, made by a man of astounding genius, to build up in the region of creative art a rational order like that which he established in logic, rhetoric, ethics, politics, physics, psychology, and almost every department of knowledge that existed in his day, then the uncertainties become rather a help than a discouragement.  The.g.ve us occasion to think and use our imagination.  They make us, to the best of our powers, try really to follow and criticize closely the bold gropings of an extraordinary thinker; and it is in this process, and not in any mere collection of dogmatic results, that we shall find the true value and beauty of the _Poetics_.

The book is of permanent value as a mere intellectual achievement; as a store of information about Greek literature; and as an original or first-hand statement of what we may call the classical view of artistic criticism.  It does not regard poetry as a matter of unanalysed inspiration; it makes no concession to personal whims or fashion or _ennui_.  It tries by rational methods to find out what is good in art and what makes it good, accepting the belief that there is just as truly a good way, and many bad ways, in poetry as in morals or in playing billiards.  This is no place to try to sum up its main conclusions.  But it is characteristic of the classical view that Aristotle lays his greatest stress, first, on the need for Unity in the work of art, the need that each part should subserve the whole, while irrelevancies, however brilliant in themselves, should be cast away; and next, on the demand that great art must have for its subject the great way of living.  These judgements have often been misunderstood, but the truth in them is profound and goes near to the heart of things.

Characteristic, too, is the observation that different kinds of art grow and develop, but not indefinitely; they develop until they 'attain their natural form'; also the rule that each form of art should produce 'not every sort of pleasure but its proper pleasure'; and the sober language in which Aristotle, instead of speaking about the sequence of events in a tragedy being 'inevitable', as we bombastic moderns do, merely recommends that they should be 'either necessary or probable' and 'appear to happen because of one another'.

Conceptions and attitudes of mind such as these constitute what we may call the classical faith in matters of art and poetry; a faith which is never perhaps fully accepted in any age, yet, unlike others, is never forgotten but lives by being constantly criticized, re-asserted, and rebelled against.  For the fashions of the ages vary in this direction and that, but they vary for the most part from a central road which was struck out by the imagination of Greece.

G. M

Notes

[1] Prof.  Butcher, 1895 and 1898; Prof.  Bywater, 1909; and Prof.  Margoliouth, 1911.

[2] See Margoliouth, p. 121.  By water, with most editors, emends the text.

[3] See my _Euripides and his Age_, pp.  221-45.

[4] Cf.  Hdt.  Ii.  48; cf.  42,144.  The name of Dionysus must not be openly mentioned in connexion with mourning (ib.  61, 132, 86).  This may help to explain the transference of the tragic shows to other heroes.

[5] In Miss Harrison's _Themis_, pp.  341-63.

ARISTOTLE ON THE ART OF POETRY

Our subject being Poetry, I propose to speak not only of the art in general but also of its species and their respective capacities; of the structure of plot required for a good poem; of the number and nature of the constituent parts of a poem; and likewise of any other matters in the same line of inquiry.  Let us follow the natural order and begin with the primary facts.

Epic poetry and Tragedy, as also Comedy, Dithyrambic poetry, and most flute-playing and lyre-playing, are all, viewed as a whole, modes of imitation.  But at the same time they differ from one another in three ways, either by a difference of kind in their means, or by differences in the objects, or in the manner of their imitations.

[Section One]

I.

Just as form and colour are used as means by some, who (whether by art or constant practice) imitate and portray many things by their aid, and the voice is used by others; so also in the above-mentioned group of arts, the means with them as a whole are rhythm, language, and harmony--used, however, either singly or in certain combinations.  A combination of rhythm and harmony alone is the means in flute-playing and lyre-playing, and any other arts there may be of the same description, e.g. imitative piping.  Rhythm alone, without harmony, is the means in the dancer's imitations; for even he, by the rhythms of his attitudes, may represent men's characters, as well as what they do and suffer.  There is further an art which imitates by language alone, without harmony, in prose or in verse, and if in verse, either in some one or in a plurality of metres.  This form of imitation is to this day without a name.  We have no common name for a mime of Sophron or Xenarchus and a Socratic Conversation; and we should still be without one even if the imitation in the two instances were in trimeters or elegiacs or some other kind of verse--though it is the way with people to tack on 'poet' to the name of a metre, and talk of elegiac-poets and epic-poets, thinking that they call them poets not by reason of the imitative nature of their work, but indiscriminately by reason of the metre they write in.  Even if a theory of medicine or physical philosophy be put forth in a metrical form, it is usual to describe the writer in this way; Homer and Empedocles, however, have really nothing in common apart from their metre; so that, if the one is to be called a poet, the other should be termed a physicist rather than a poet.  We should be in the same position also, if the imitation in these instances were in all the metres, like the _Centaur_ (a rhapsody in a medley of all metres) of Chaeremon; and Chaeremon one has to recognize as a poet.  So much, then, as to these arts.  There are, lastly, certain other arts, which combine all the means enumerated, rhythm, melody, and verse, e.g. Dithyrambic and Nomic poetry, Tragedy and Comedy; with this difference, however, that the three kinds of means are in some of them all employed together, and in others brought in separately, one after the other.  These elements of difference in the above arts I term the means of their imitation.

II.

The objects the imitator represents are actions, with agents who are necessarily either good men or bad--the diversities of human character being nearly always derivative from this primary distinction, since the line between virtue and vice is one dividing the whole of mankind.  It follows, therefore, that the agents represented must be either above our own level of goodness, or beneath it, or just such as we are in the same way as, with the painters, the personages of Polygnotus are better than we are, those of Pauson worse, and those of Dionysius just like ourselves.  It is clear that each of the above-mentioned arts will admit of these differences, and that it will become a separate art by representing objects with this point of difference.  Even in dancing, flute-playing, and lyre-playing such diversities are possible; and they are also possible in the nameless art that uses language, prose or verse without harmony, as its means; Homer's personages, for instance, are better than we are; Cleophon's are on our own level; and those of Hegemon of Thasos, the first writer of parodies, and Nicochares, the author of the _Diliad_, are beneath it.  The same is true of the Dithyramb and the Nome: the personages may be presented in them with the difference exemplified in the of and Argas, and in the Cyclopses of Timotheus and Philoxenus.  This difference it is that distinguishes Tragedy and Comedy also; the one would make its personages worse, and the other better, than the men of the present day.

III.

A third difference in these arts is in the manner in which each kind of object is represented.  Given both the same means and the same kind of object for imitation, one may either

(1) speak at one moment in narrative and at another in an assumed character, as Homer does; or

(2) one may remain the same throughout, without any such change; or

(3) the imitators may represent the whole story dramatically, as though they were actually doing the things described.

As we said at the beginning, therefore, the differences in the imitation of these arts come under three heads, their means, their objects, and their manner.

So that as an imitator Sophocles will be on one side akin to Homer, both portraying good men; and on another to Aristophanes, since both present their personages as acting and doing.  This in fact, according to some, is the reason for plays being termed dramas, because in a play the personages act the story.  Hence too both Tragedy and Comedy are claimed by the Dorians as their discoveries; Comedy by the Megarians--by those in Greece as having arisen when Megara became a democracy, and by the Sicilian Megarians on the ground that the poet Epicharmus was of their country, and a good deal earlier than Chionides and Magnes; even Tragedy also is claimed by certain of the Peloponnesian Dorians.  In support of this claim they point to the words 'comedy' and 'drama'.  Their word for the outlying hamlets, they say, is comae, whereas Athenians call them demes--thus assuming that comedians got the name not from their _comoe_ or revels, but from their strolling from hamlet to hamlet, lack of appreciation keeping them out of the city.  Their word also for 'to act', they say, is _dran_, whereas Athenians use _prattein_.So much, then, as to the number and nature of the points of difference in the imitation of these arts.

It is clear that the general origin of poetry was due to two causes, each of them part of human nature.  Imitation is natural to man from childhood, one of his advantages over the lower animals being this, that he is the most imitative creature in the world, and learns at first by imitation.  And it is also natural for all to delight in works of imitation.  The truth of this second point is shown by experience: though the objects themselves may be painful to see, we delight to view the most realistic representations of them in art, the forms for example of the lowest animals and of dead bodies.  The explanation is to be found in a further fact: to be learning something is the greatest of pleasures not only to the philosopher but also to the rest of mankind, however small their capacity for it; the reason of the delight in seeing the picture is that one is at the same time learning--gathering the meaning of things, e.g. that the man there is so-and-so; for if one has not seen the thing before, one's pleasure will not be in the picture as an imitation of it, but will be due to the execution or colouring or some similar cause.  Imitation, then, being natural to us--as also the sense of harmony and rhythm, the metres being obviously species of rhythms--it was through their original aptitude, and by a series of improvements for the most part gradual on their first efforts, that they created poetry out of their improvisations.

Poetry, however, soon broke up into two kinds according to the differences of character in the individual poets; for the graver among them would represent noble actions, and those of noble personages; and the meaner sort the actions of the ignoble.  The latter class produced invectives at first, just as others did hymns and panegyrics.  We know of no such poem by any of the pre-Homeric poets, though there were probably many such writers among them; instances, however, may be found from Homer downwards, e.g. his _Margites_, and the similar poems of others.  In this poetry of invective its natural fitness brought an iambic metre into use; hence our present term 'iambic', because it was the metre of their 'iambs' or invectives against one another.  The result was that the old poets became some of them writers of heroic and others of iambic verse.  Homer's position, however, is peculiar: just as he was in the serious style the poet of poets, standing alone not only through the literary excellence, but also through the dramatic character of his imitations, so too he was the first to outline for us the general forms of Comedy by producing not a dramatic invective, but a dramatic picture of the Ridiculous; his _Margites_ in fact stands in the same relation to our comedies as the _Iliad_ and _Odyssey_ to our tragedies.  As soon, however, as Tragedy and Comedy appeared in the field, those naturally drawn to the one line of poetry became writers of comedies instead of iambs, and those naturally drawn to the other, writers of tragedies instead of epics, because these new modes of art were grander and of more esteem than the old.

If it be asked whether Tragedy is now all that it need be in its formative elements, to consider that, and decide it theoretically and in relation to the theatres, is a matter for another inquiry.

It certainly began in improvisations--as did also Comedy; the one originating with the authors of the Dithyramb, the other with those of the phallic songs, which still survive as institutions in many of our cities.  And its advance after that was little by little, through their improving on whatever they had before them at each stage.  It was in fact only after a long series of changes that the movement of Tragedy stopped on its attaining to its natural form.  (1) The number of actors was first increased to two by Aeschylus, who curtailed the business of the Chorus, and made the dialogue, or spoken portion, take the leading part in the play.  (2) A third actor and scenery were due to Sophocles. (3) Tragedy acquired also its magnitude.  Discarding short stories and a ludicrous diction, through its passing out of its satyric stage, it assumed, though only at a late point in its progress, a tone of dignity; and its metre changed then from trochaic to iambic.  The reason for their original use of the trochaic tetrameter was that their poetry was satyric and more connected with dancing than it now is.  As soon, however, as a spoken part came in, nature herself found the appropriate metre.  The iambic, we know, is the most speakable of metres, as is shown by the fact that we very often fall into it in conversation, whereas we rarely talk hexameters, and only when we depart from the speaking tone of voice.  (4) Another change was a plurality of episodes or acts.  As for the remaining matters, the superadded embellishments and the

account of their introduction, these must be taken as said, as it would probably be a long piece of work to go through the details.

As for Comedy, it is (as has been observed) an imitation of men worse than the average; worse, however, not as regards any and every sort of fault, but only as regards one particular kind, the Ridiculous, which is a species of the Ugly.  The Ridiculous may be defined as a mistake or deformity not productive of pain or harm to others; the mask, for instance, that excites laughter, is something ugly and distorted without causing pain.

Though the successive changes in Tragedy and their authors are not unknown, we cannot say the same of Comedy; its early stages passed unnoticed, because it was not as yet taken up in a serious way.  It was only at a late point in its progress that a chorus of comedians was officially granted by the archon; they used to be mere volunteers.  It had also already certain definite forms at the time when the record of those termed comic poets begins.  Who it was who supplied it with masks, or prologues, or a plurality of actors and the like, has remained unknown.  The invented Fable, or Plot, however, originated in Sicily, with Epicharmus and Phormis; of Athenian poets Crates was the first to drop the Comedy of invective and frame stories of a general and non-personal nature, in other words, Fables or Plots.

Epic poetry, then, has been seen to agree with Tragedy to thi.e.tent, that of being an imitation of serious subjects in a grand kind of verse.  It differs from it, however, (1) in that it is in one kind of verse and in narrative form; and (2) in its length--which is due to its action having no fixed limit of time, whereas Tragedy endeavours to keep as far as possible within a single circuit of the sun, or something near that.  This, I say, is another point of difference between them, though at first the practice in this respect was just the same in tragedies as i.e.ic poems.  They differ also (3) in their constituents, some being common to both and others peculiar to Tragedy--hence a judge of good and bad in Tragedy is a judge of that i. e.ic poetry also.  All the parts of an epic are included in Tragedy; but those of Tragedy are not all of them to be found in the Epic.

Reserving hexameter poetry and Comedy for consideration hereafter, let us proceed now to the discussion of Tragedy; before doing so, however, we must gather up the definition resulting from what has been said.  A tragedy, then, is the imitation of an action that is serious and also, as having magnitude, complete in itself; in language with pleasurable accessories, each kind brought in separately in the parts of the work; in a dramatic, not in a narrative form; with incidents arousing pity and fear, wherewith to accomplish its catharsis of such emotions.  Here by 'language with pleasurable accessories' I mean that with rhythm and harmony or song superadded; and by 'the kinds separately' I mean that some portions are worked out with verse only, and others in turn with song.

[Section Two]

I.

As they act the stories, it follows that in the first place the Spectacle (or stage-appearance of the actors) must be some part of the whole; and in the second Melody and Diction, these two being the means of their imitation.  Here by 'Diction' I mean merely this, the composition of the verses; and by 'Melody', what is too completely understood to require explanation.  But further: the subject represented also is an action; and the action involves agents, who must necessarily have their distinctive qualities both of character and thought, since it is from these that we ascribe certain qualities to their actions.  There are in the natural order of things, therefore, two causes, Character and Thought, of their actions, and consequently of their success or failure in their lives.  Now the action (that which was done) is represented in the play by the Fable or Plot.  The Fable, in our present sense of the term, is simply this, the combination of the incidents, or things done in the story; whereas Character is what makes us ascribe certain moral qualities to the agents; and Thought is shown in all they say when proving a particular point or, it may be, enunciating a general truth.  There are six parts consequently of every tragedy, as a whole, that is, of such or such quality, viz.  A Fable or Plot, Characters, Diction, Thought, Spectacle and Melody; two of them arising from the means, one from the manner, and three from the objects of the dramatic imitation; and there is nothing else besides these six.  Of these, its formative elements, then, not a few of the dramatists have made due use, as every play, one may say, admits of Spectacle, Character, Fable, Diction, Melody, and Thought.

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.

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.