There are two ways of recognizing how to value and appreciate ilm,
(1) Become a seeker of knowledge (taalibe ilm).
(2) Do not restrict this knowledge to knowing only.
Mufti Mohammed Shafi (r.a.)
O! You Muslims who are…
Source: ‘DEATH’ by Husainiyah Publications Estcourt
FOREWORD by Justice Maulana Muhammad Taqi Usmani
Ma’ariful-Qur’an is the name of a detailed Urdu commentary of the Holy Qur’an written by my father Maulana Mufti Muhammad Shafi’. He was one of the eminent scholars who served as a professor and as a grand Mufti of Darul-Uloom Deoband, the well-known university of the Islamic Sciences in the sub-continent of India. In 1943, he resigned from Darul-Uloom, due to his active involvement in the Pakistan movement, and when Pakistan came into existence, he migrated to Karachi where he devoted his life for this new homeland of the Muslims and served the country in different capacities. He also established Darul-Uloom Karachi, an outstanding institute of Islamic Sciences on the pattern of Darul-Uloom Deoband, which is regarded today as the biggest private institute of higher Islamic education in Pakistan.
He was a prolific writer who left behind him about one hundred books on different Islamic and literary subjects. Ma’ariful-Qur’an was the last great work he accomplished four years before his demise.
The origin of Ma’ariful-Qur’an refers back to the third of Shawwal 1373 A.H. (corresponding to the 2nd of July 1954) when the author was invited to give weekly lectures on the Radio Pakistan to explain selected verses of the Holy Qur’an to the general audience. This invitation was accepted by the author on the condition that he would not accept any remuneration for this service and that; his lectures would be broadcast without any interference by the editing authorities. The permanent title of this weekly program was “Ma’ariful-Qur’an” (The Wisdom of the Holy Qur’an) and it was broadcast every Friday morning on the network of Radio Pakistan.
This series of lectures continued for ten years up to the month of June 1964 whereby the new authorities stopped the programme for reasons best known to them. This series of lectures contained a detailed commentary on selected verses from the beginning of the Holy Qur’an up to the Surah Ibrahim (Surah no. 14).
This weekly programme of Radio Pakistan was warmly welcomed by the Muslims throughout the globe and used to be listened to by thousands of Muslims, not only in Pakistan and India but also in Western and African countries.
After the programme was discontinued, there was a flood of requests from all over the world to transfer this series in a book-form and to complete the remaining part of the Holy Qur’an in the shape of a regular commentary.
These requests persuaded the esteemed author to revise these lectures and to add those verses, which were not included in the original lectures. He started this project in 1383 A.H. (1964) and completed the commentary of Surah al-Fatihah in its revised form and started the revision of Surah al-Baqarah. However, due to his numerous involvements he had to discontinue this task, and it remained unattended during the next five years.
In Shawwal 1388 (1969) the esteemed author suffered from a number of diseases, which made him restricted to his bed. It was during this ailment that he restarted this work while on bed and completed Surah al-Baqarah in the same condition. Since then he devoted himself to the “Ma’ariful-Qur’an”. Despite a large number of obstacles in his way, not only from the political atmosphere of the country and the difficult responsibilities he had on his shoulders in different capacities, but also from his health and physical condition, he never surrendered to any of them and continued his work with a miraculous speed until he accomplished the work in eight volumes (comprising of about seven thousand pages) within five years only.
After appearing in a regular book-form, Ma’ariful-Qur’an was highly appreciated and widely admired by the Urdu-knowing Muslims throughout the world. Thousands of copies of the book are still circulated every year, and the demand for the book is so increasing that it has always been a problem for its publisher to satisfy the demand to its optimum.
A Few Words about the Present English Translation of Ma’ariful-Qur’an
Let me say a few words about the present English translation of the Ma’ariful-Qur’an.
Although a large number of English translations of the Holy Qur’an are available in the market, yet no comprehensive commentary of the Holy Qur’an has still appeared in the English language. Some brief footnotes found with some English translations cannot fulfill the need of a detailed commentary. Besides, they are generally written by the people who did not specialize themselves in the Qur’anic sciences, and their explanatory notes do not often reflect the authentic interpretation of the Holy Qur’an. Some such notes are based on an arbitrary interpretation having no foundation in the recognized principles of the exegesis of the Holy Qur’an, and are thus misleading for a common reader.
On the other hand, during the last few decades, the Muslim population has increased among the English speaking countries in enormous numbers. These people and their new generations need a detailed commentary of the Holy Qur’an which may explain to them the correct message of the last divine book with all the relevant material in an authentic manner which conforms to the recognized principles of tafsir (the exegesis of the Holy Qur’an).
Since Ma’ariful-Qur’an was the latest book written on these lines and was proved to be beneficial for a layman as well as for a scholar, it was advised by different circles that its English translation may fulfill the need.
It made me look for a person who might undertake the task, not only with his professional competence, but also with his commitment to serve the Holy Qur’an.
Fortunately, I succeeded in persuading Prof. Muhammad Hasan Askari, the well-known scholar of English literature and criticism, to undertake the translation. In the beginning he was reluctant due to his strong sense of responsibility in the religious matters, but when I assured him of my humble assistance throughout his endeavor, he not only agreed to the proposal, but also started the work with remarkable devotion. Despite my repeated requests, he did never accept any honorarium or a remuneration for his service. He was a chain-smoker. But he never smoked during his work on Ma’ariful-Qur’an, which sometimes lasted for hours.
In this manner he completed the translation of about 400 pages of the original Urdu book and 156 verses of the Surah al-Baqarah, but unfortunately, his sudden demise discontinued this noble effort. Strangely enough, the last portion he translated was the commentary of the famous verse:
“And surely, We will test you with a bit of fear and hunger and loss in wealth and lives and fruits. And give good tidings to the patient who, when they suffer a calamity, say, ‘We certainly belong to Allah and to Him we are bound to return.”
Prof. Askari passed away in 1977, and due to my overwhelming occupations during the next 12 years, I could not find out a suitable person to substitute him. It was in 1989, that Prof. Muhammad Shamim offered his services to resume the translation from where Prof Askari had left it. I found in him the same sincerity, commitment and devotion I had experienced in the late Professor. Moreover, he had decided to devote the rest of his life to the service of the Holy Qur’an without any financial benefit. Here again I tried my best to persuade him to accept some kind of honorarium, but it was in vain. He started his work from the Verse 158 of Surah al-Baqarah and has now completed the translation of the first two volumes of the original Ma’ariful-Qur’an and is working on the third volume. (Now five volumes have been produced and work is going on the remaining three volumes.)
Both Prof. Muhammad Hasan Askari and Prof. Muhammad Shamim have insisted that their translations must be revised by me from the religious point of view. For this purpose, I have gone through the typescript of the translations of both of them and suggested some amendments where it was necessary.
The translation of Prof. Askari had been started at a time when the esteemed author of Ma’ariful-Qur’an was still alive. We were fortunate to receive some guidelines from the author himself. He had advised the translators not to be too literal in translation to sacrifice the natural flow of the text. Moreover, he had emphasized that while rendering his book into English, the requirements of English readership must be kept in mind. Some discussions may be dispensed with. Similarly, many paragraphs may be condensed in the English version in order to avoid repetition.
The esteemed author had authorized me for suitable decisions in these matters. Both the learned translators, despite their earnest effort to reflect the original text as accurately as possible, have followed, in consultation with me, the said advices of the author himself. However they have never tried to sacrifice the original concept of the text for the beauty of language alone. Particularly, in the juristic discussions of the book, they have been very strict in the translation, lest some change in the style should creep in and distort the accurate connotation of the Islamic injunctions. In such places, the reader may feel some difficulty. However, a more concentrate reading can easily remove it.
Translation of the Holy Qur’an
The original Urdu Ma’ariful-Qur’an had not given a new translation of the Holy Qur’an itself. Rather, the esteemed author had adopted the Urdu translations of Maulana Mahmoodul-Hasan (Shaikhul-Hind) and Maulana Ashraf Ali Thanavi on which he based his commentary. While rendering the book into English, we had three options about the translation of the Holy Qur’an:
(a) To adopt any one of the already available English translations of the Holy Qur’an, like those of Arberry, Pickthall or Abdullah Yousuf Ali.
(b) To translate the Urdu translations used in the Ma’ariful-Quran into English.
(c) To provide a new translation of our own.
After a great deal of consideration and consultation, we elected to work on the third option, i.e. to prepare a new translation of the Holy Qur’an. The reasons behind this decision were manifold which need not be detailed here. In short, we wanted to prepare a translation, which may be closer to the Qur’anic text and easier to understand. For this purpose, we formed a committee with the following members:
1. Prof. Muhammad Shameem.
2. Mr. Muhammad Wali Raazi.
3. This humble writer.
This committee has accomplished the translation of the Holy Qur’an up to the Surah Yusuf and is still going on with this project.
The committee has all the famous available translations of the Holy text before it, and after a deep study of the relevant material found in the classical Arabic commentaries, lays down the new translation in as simple expressions as possible. While doing so, we have tried our best that the different possible interpretations of the Qur’anic text remain undisturbed, and the new translation accommodates as many of them as practicable. We have tried not to impose on our reader a particular interpretation where several interpretations were equally possible. However, where the translation could not accommodate more than one connotation, we have followed the one adopted by the majority of the classic commentators including Maulana Ashraf Ali Thanavi on whose translation the Ma’ariful-Qur’an is based.
Despite all these sincere efforts, one cannot avoid the admission that the exact translation of the Holy Qur’an is impossible. One cannot convey the glory and the beauty of the divine expression in any other language, let alone the English language, which, despite its vast vocabulary, seems to be miserable when it comes to the expression of spiritual concepts.
Therefore, even after observing all the precautions at our command, we feel that we were trying to translate a text, which is – as Arberry has rightly put it – totally untranslatable.
However, this is another humble effort to convey the basic message of the Holy Qur’an to a common reader in a simple manner. How far we have succeeded in this effort? Allah knows best.
The Scheme of the Translation
Now, here are some points to be kept in mind while consulting the translation.
1. Although the translators have tried their best to preserve not only the literal sense of the Holy text, but also the order of words and sentences, yet, while translating the idiomatic expressions, it is sometimes felt that the literal translation may distort the actual sense or reduce the emphasis embodied in the Arabic text. At such places effort has been made to render the Qur’anic sense into a closer English expression.
2. Both in the translation of the Holy Qur’an and in the commentary, a uniform scheme of transliteration has been adopted. The scheme is summarized in the beginning pages of the book.
3. The names of the prophets have been transliterated according to their Arabic pronunciation, and not according to their biblical form. For example, the biblical Moses has been transliterated as Musa, alayhi salam, which is the correct Arabic pronunciation. Similarly, instead of biblical Abraham, the Qur’anic Ibrahim, alayhi salam, and instead of Joseph, the Qur’anic Yusuf, alayhi salam, has been preferred. However, in the names other than those of prophets, like Pharaoh, their English form has been retained.
4. A permanent feature of the original Urdu Ma’ariful-Qur’an is its “Khulasa-e-Tafseer” (Summary). Under every group of verses, the esteemed author has given a brief summary of the meaning of the verses to help understand them in one glimpse. This summary was taken from Bayan-ul-Qur’an, the famous commentary of Maulana Ashraf Ali Thanavi, rahmatullah alayh. He has set up this summary by adding some explanatory words or sentences within brackets to his Urdu translation. The esteemed author of Ma’ariful-Qur’an has reproduced this summary (after simplification in some places) with the heading of-Khulasa-e-Tafsir before his own commentary to the relevant group of verses.
While translating Ma’ariful-Qur’an into English, it was very difficult, rather almost impossible, to give that summary in the same fashion. Therefore, the translators have restricted themselves to the commentary of Ma’ariful-Qur’an and have not translated the Khulasa-e-Tafsir. However, where they found some additional points in the summary, which are not expressly mentioned in the commentary, they have merged those points into the main commentary, so that the English reader may not be deprived of them.
It is only by the grace of Allah Almighty that in this way we could be able to present this first volume of this huge work. The second volume is already under composing, and we hope that Allah will give us tawfiq to bring the next volumes as soon as possible.
Acknowledgments are due to all those who contributed their efforts, advices and financial support to this work. Those deserving special reference are Prof Abdul-Wahid Siddiqi, Dr. Zafar Ishaq Ansari, Mr. Abubakr Varachia and Mr. Shu’aib ‘Umar (both of South Africa) Dr. Muhammad Ismail (of U.S.A), and Mr. Altaf Barkhurdaria.
My elder brother Mr. Muhammad Wall Raazi has been associated with the work right from its beginning, and has always been a great source of guidance, support and encouragement. He is a member of the committee set up for the translation of the Holy Qur’an and his remarkable contribution, not only to the translation of the Holy Qur’an, but also to the translation of the commentary is unforgettable. He, too, has been contributing his valuable time and effort to this project for years just for the sake of Allah. May Allah approve his contributions with His pleasure and bless him with the best of rewards both here and hereafter.
As for Prof. Muhammad Shameem, the original translator of Ma’ariful-Qur’an after the demise of Prof. Muhammad Hasan ‘Askari, all the formal words of acknowledgment seem to be miserably deficient for the valuable service he has rendered to this project. He has not only translated the book with precaution and love, but also devoted his whole life to the Holy Qur’an and spared no effort to bring this volume into light. Out of his commitment to the cause, he did not restrict himself to the work of a translator, but also undertook the function of an editor and a proofreader and supervised all other minute details of the publishing process. His devotion, sincerity, and hard work are beyond any amount of admiration. May Allah grant him the best reward of His absolute approval for his noble work. Amin.
Source: ‘DEATH’ by Husainiyah Publications Estcourt
AsSalaam WaAlaykum WaRehmatullah WaBarkaatuhu
Welcome aboard Fly Air Janazah
When we are leaving this world for the next one, it shall be like a trip to another country.
Where details of that country won’t be found in glamorous travel brochures but in the Holy Qura’an and the Hadiths.
Where our plane won’t be Indian Air Lines, British Airways, Gulf Air or Emirates but Air Janazah.
Where our luggage won’t be the allowed 30 Kgs but our deeds no matter how heavy they weigh.
You don’t pay for excess luggage. They are carried free of charge, with your Creator’s compliment.
Where our dress won’t be a Pierre Cardin suit or the like but the white cotton shroud.
Where our perfume won’t be Channel, Paco Rabane, but the camphor and attar.
Where our passports won’t be Indian, British, French or American but Al Islam.
Where our visa won’t be the 6 months leave to stay or else but the “La Illaha Illallah”. Where the airhostess won’t be a gorgeous female but Isra’iil and its like. Where the in-flight services won’t be 1st class or economy but a piece of beautifully scented or foul smelling cloth. Where our place of destination won’t be Heathrow Terminal 1 or Jeddah International Terminal but the last Terminal Graveyard. Where our waiting lounge won’t be nice carpeted and air-conditioned rooms but the 6 feet deep gloomy Qabar.
Where the Immigration Officer won’t be His Majesty’s officers but Munkar and Nakeer. They only check out whether you deserve the place you yearn to go. Where there is no need for Customs Officers or detectors. Where the transit airport will be Al Barzakh. Where our final place of destination will be either the Garden under which rivers flow or the Hellfire.
This trip does not come with a price tag. It is free of charge, So your savings would not come handy. This flight can never be hijacked so do not worry about terrorists. Food won’t be served on this flight so do not worry about your allergies or whether the food is Halal. Do not worry about legroom; you won’t need it, as our legs will become things of the past. Do not worry about delays. This flight is always punctual. It arrives and leaves on time. Do not worry about the in-flight entertainment program because you would have lost all your sense of joy. Do not worry about booking this trip, it has already been booked (return) the day you became a foetus in your mother’s womb.
Ah! At last good news! Do not worry about who will be sitting next to you. You will have the luxury of being the only passenger. So enjoy it while you can. If only you can! One small snag though, this trip comes with no warning. Are you prepared…..you better be ! Please spread the truth and Insha-Allah our Muslim brothers & sisters will understand and practice the guiding principles, whatever way they can afford to uphold our believe of our religion Islam in this world and in the hereafter.
Freedom. Young people live for the day when they can move out of the house and go to university and finally be free.
Freedom from their parents, from restrictions on their lifestyle, from everyone telling them what to do. This is why in university you find a whole generation that does what they want. Life’s short they say, let’s enjoy ourselves while we can.
So it goes for Muslims. In university you find the most amazing things, Muslims who don’t pray, Muslims who date. Why is this happening?
Religion becomes like a fairytale, when they got old enough, they knew better than to believe in it. Most have little knowledge about Islam and have maybe memorized the right rituals to get by. Why beleive something on faith, they ask. After all we cannot see heaven or hell. How do we know Islam is right anyway?
Islamic culture to them means marrying someone they never knew. It means arranged marriages and never hanging out or having fun. For girls Islamic culture has even less to offer. It would mean double standards or having to serve a husband the rest of her life.
The western alternative to this looks a lot more attractive. In western culture “love and romance” are supposedly everywhere. Everyone is out looking for love freely. Meeting someone, going out, seeking pleasure sounds alot better. But what about the downside? For love at first sight, you need to have the right image, the right hair, the right clothes. Girls have to aspire to be like the latest supermodels, they have to hold back age. Who’s going out with who, what are my friends thinking, what will happen if I don’t get the right girl or guy, what is my girlfriend or boyfriend thinking, all become important. Frustration, desperation, and unhappiness become the norm.
Imagine all the heartache youth would save if they followed the Islamic alternative. In true Islam, unlike culture, there is no gameplaying. If two people wish to be involved they are both straight with one another. Unlike what goes on today amongst some Muslims, they both meet each other and make a contract to marry. Women are treated with respect, there is no sexual bombardment like there is in western society. Sex in western culture is also often seen as a vice or a sin of the flesh. But even in religious Islam, sex is seen as natural. As long as it is in the right circumstances, when the two are committed to one another in marriage.
Drinking in college is also the norm unfortunately. If you don’t drink or party you’re seen as weird. Drinking is cool and a way for people to socialize, meet and have fun. The one who doesn’t is less of a person and ‘misses out’. Drinking and all the harms that come with it is cut off at the root in Islam. So many problems are avoided, accidents, pregnancy, violence and even rape for example.
In university and in the world, success in life is not seen in terms of religion. It is seen as what other people think, one’s careers, how much money they make. If you are religious you must have failed at life. But why do we have this seperation? and this blindness in religion?
The Quran tells us again and again not to have blind faith, not to folllow the religion of our forefathers.
Yet, we as Muslims have stopped thinking. We may think about what our friends or other people will say, but we avoid thinking about the real issues. We spend so much time on the opposite sex, thinking about careers, money etc, but we forget to think about death and how much of this we will really be able to take with us?
“Every soul shall have a taste of death and only on the Day of Judgement shall you be paid your full recompense…for the life of this world is but goods and chattels of deception” (Quran 3:185)
Shouldn’t we take the time to comtemplate what will happen to us after we hit the grave? After all, what is the point of life if we are not accountable for our actions? If there is no creator, what is the point of being honest or good.
If we really look at our life we see that everything is indefinate, getting a job, even living until tomorrow. In fact we could die anytime, this is a definate, the only dead certain thing in our life. Most of us believe we can make up for our actions later or we can be religious later. We are gambling. The chances of our dying today are little, but the stakes are high. Allah reminds us of the importance of this,
“O you who beleive, obey Allah as he should be obeyed, and die not except in a state of Islam” (Quran3:102)
Each of us needs to decide. Is Islam right or not? Why don’t we take the time, just once, once in our lives to find out if Islam is right. Is the Quran from God or not? We can’t see God, but is there a maker to all this? We need to study nature, and the world. We only live once. We shouldn’t go to a club thinking we are only going to ‘hang out and are not doing anything wrong’ then feel guilty about it later. We shouldn’t go on a date or drink, then feel guilty about it, worrying about hellfire.
On the Day of Judgement it will be us alone who will be asked about our actions. If we are not following this deen completely, we are injuring our own soul, both in this life and the next.
“Verily We have revealed the Book to thee in truth, for (instructing) mankind. He, then that receives guidance beinfits his own soul: but he that strays injures his own soul…” (Quran 39:41)
This is the true definition of freedom. To learn about Islam and the world openly. To contemplate about life and death. And after learning the truth, obeying the word of God.
“Those on whom knowledge has been bestowed may learn that the (Quran) is the truth from your Lord, and that they believe therein, and their hearts may be made humbly (open)to it…” (Quran 22:54)
Once students have this rock-solid intellectual beleif in Islam, the corruptness and falseness of the people around them is clear. The beauty and wisdom of the islamic way, the best alternative is clear. What other’s do is of less importance. If others think they were weird to pray or weird to be honest, they would still pray and still be honest because they know their deen.
The Prophet(SAW)’s famous hadith to ‘seeking knowledge is an obligation upon every Muslim’ (Ibn Majah) or to ‘Allah makes the way to Jannah easy for him who treads th path in search of knowledge’ (Muslim) is too often forgotten by students. Our Quran’s are left on the top shelves, gathering dust. Sometimes the most it is read is when someone dies. How is this to help, when the guidance comes too late. The Quran is for the living. The path to understanding and following Islam comes from learning first.
How many of us are Muslim, yet have never read the Quran in our native language?
How many of us are Muslim, yet have yet to open a book on hadith or sunnah?
How many of us defend Islam to non-Muslims, but do not follow it ourselves?
May Allah forgive and lead us and all those lost to the straight path, inshaAllah.
by Huma Ahmad
By Claire Coleman
For the past four years, 24-year-old engineering student Sofia Ahmed has been leading a double life. During a typical week, she will study in her university library by day, then head to any one of Liverpool’s many student bars at night.
There, she will party until the early hours: drinking, smoking and experimenting with the hedonistic lifestyle of a typical British undergraduate.
But at the weekend, Sofia plays the role of a completely different person; a dutiful daughter of a well-to-do, traditional Muslim family who have raised their daughter to shun such Western temptations.
“Every Friday I get on a train home to Manchester to stay with my family,” she says. “It isn’t up for discussion; it is just expected. Before I leave, I tidy myself up, make sure I don’t smell of drink or cigarettes, and head home to play the dutiful daughter, helping my mother in the kitchen, attending mosque and sitting with my parents’ guests.”
On Sunday night, Sofia returns to Liverpool and the cycle begins again.
“Within half an hour, I will be slipping into a sexy dress and be on my way to a bar to meet friends.”
For most teenagers, university life brings the first experience of freedom from parental control. It is a taste of a life to come.
But for many female Muslims like Sofia, this taste is bittersweet. When she graduates this year, she will return to her parents’ home, where she’ll revert back to the life of a “good girl”, cocooned in a close-knit community where drinking, smoking and having boyfriends is considered sinful.
“In my time at university I have done everything that is forbidden by my religion. I didn’t set out to rebel, nor did I feel peer pressure to do what I’ve been doing,” she says.
“I was just genuinely curious about what all my friends were getting up to. You can’t grow up in this country and ignore the culture around you.”
And as more Muslim women than ever go into higher education, this double life is becoming something of a hidden social phenomenon.
Psychologist Irma Hussain has counselled many Muslim women who have experienced this culture clash.
“Muslim women have faced these conflicts for more than 20 years, but nowadays more women who come from very traditional families are going into higher education, which they never would have been allowed to before.”
“It is a great temptation to break from tradition when they are away from their family and everyone around them is having a good time, but it is not without consequences.”
“Some may look back and think it was fun, but others struggle with the double life and can never be happy leading such a conflicting existence.”
But those thoughts are far from their minds when they set out.
“My first night at university was amazing,” recalls Sofia. “I’d never really gone out before, so I had no clothes to wear. That afternoon, I went out and bought a sparkly red top with a scoop neck and a cut-away back. I wore it that night with black trousers and heels so high they made my feet hurt. I was really excited.”
“In the student bar, there was a promotion on alcopops. Never having drunk before, I was knocking them back. I hadn’t gone out with the intention of getting drunk or of kissing a man, but I did both. That pretty much set the tone for the next four years.”
Luckily for Sofia, her university years quenched her thirst for freedom, and she is now happy that those days are coming to an end.
“After four years of living it up, I feel as if I’ve got it out of my system. I’ve always known that my years at university would be a fixed time in which I would be able to live my life the way I wanted to, but after doing what I thought I wanted, I realise that what my parents have planned for my future is not so bad.”
Unfortunately, not all young Muslims find it so easy to forgo their new life.
For Faribah Khan (23), a graduate of Bath University, her education, and all that has come with it, has been a major source of tension with her parents.
“The only reason my parents allowed me to go to university was because they hadn’t found a suitable man for me, and an education was a respectable second best to marriage,” she says.
“I was excited about university and getting away from home. It was my chance to escape.”
Although her family moved from Iran to the UK when she was three, Faribah’s parents have made sure she would never forget her roots.
“We speak Farsi and Iranian food is always on the table. Going home is like travelling from the UK to the Middle East.”
“The religion goes hand in hand with the culture. I was brought up to fast during Ramadan, celebrate festivals and have an innate belief in the principles of Islam.”
In a bid to break free, Faribah applied to universities such as Birmingham and Leeds, where she believed she would be able to live independently from her parents.
“But they refused to let me live away from home and insisted I should go to the local university in Bath.”
“I resented that – just as I resented the fact that I had no choice in what I studied. It had to be science as it was ‘respectable’.”
Despite having to live in the family home, Faribah still managed to enjoy some of the student life on offer. And her parents’ worst nightmare came true when she fell in love with a British boy.
“Robert and I dated for the whole time I was studying, but I knew there was no real future to our relationship. He wasn’t a Muslim so my parents would never have accepted him.”
“I kept him a secret. I would lie and say I was staying at a friend’s house so I could spend the night with him in his student digs.”
“He hated the lying and the fact he could never meet my family. It made our relationship seem wrong, bad, dirty even.”
For devout Muslims, this really is the crux of the matter. How can a woman call herself a Muslim and behave in a way that contravenes the laws laid down by Islam?
But having been brought up in Britain, most of these girls find no contradiction in taking a couple of years off from tradition to enjoy what all their friends are doing.
And ironically, these women are only experiencing what their brothers have been doing for years.
“It’s almost an accepted rite of passage that men go to university and live it up before returning home to settle down with a good Muslim girl,” says Amina (30) from London.
“One guy I know has had a succession of girlfriends throughout his time at university. He’s living with one of them now but admits he’d never marry any of them.”
Faribah also knew her freedom and relationship had a shelf life. “I cried for a month when my university course ended,” she confesses. “I was convinced I’d be married off within a year to a suitable Iranian man.”
That day still hasn’t arrived. Now, nearly three years after leaving university, she is still living with her parents, but is also working in public relations.
‘They think I’m still a virgin but if they ever knew, they would either ostracise me or marry me off to the first potential suitor, like they did with my sister, Leila.”
“She married young. She knows about my life and has the same wishes as me. But she has to keep her views hidden from her husband. She’s content because he is a good man. But I don’t want to be content; I want to be happy.”
Not surprisingly, many Muslim women students find it incredibly hard to lead this double life. In the case of Malaysian- born Faria (21), a student at Sheffield University, her freedom came with overwhelming guilt.
“In my country, unmarried men and women are not allowed to be alone together. If caught, you can be jailed or fined,” she says.
“But because I was on my own, I felt I could enjoy a Western life. I dated and eventually slept with a boy I met here.”
For a while, she enjoyed her new-found openness. But soon, she was overcome by feelings of guilt and paranoia.
“I felt anxious throughout our relationship and had to lie to my parents and tell them I spent all my time studying.”
“Then finally, last year, I had a nervous breakdown. I couldn’t cope with my double life any more. I regret having a sexual relationship. I can’t wait to finish my studies and go back to my country to make a fresh start.”
“If anyone in Malaysia discovered the truth, my life wouldn’t be worth living.”
But though they have had very differing experiences there is one thing Sofia, Faribah and Faria agree on: they all expect to have an arranged marriage and are insistent they will keep their wild-child days secret from their husbands.
As Faribah says: “I know people will find it hard to understand that after living a free life I am willing to accept an arranged marriage, but ultimately, my family is all I have.”
**All names have been changed.
So you’ve got a few months left for your exams, or perhaps only a few weeks. This article aims to talk about how you can go about planning your revision and exam preparation. You may or may not agree with all, or some, of the things I say, this is ok, as you should use the method you feel comfortable with. If something different has worked for you then stick to that.
First off, check you have all the required notes to revise from. If not, start making them ASAP or get copies from friends on your course/ in your class.
If you have sheets and sheets of notes on a subject then you may want to consider trying Mind maps. (mind-map.com). Tony Buzans ‘Use Your Head’ is also a good book on the same subject.
Next you should draw up a calendar/ revision planner showing each day up from now until your exam/ exam week. Each day mark down what subject you have studied &/ or how many hours. This way when you have a lazy day you should be able to see it on paper and feel guilty for doing so. Doing this will also allow you to balance revision accross several subjects or modules.
If you start planning early enough, then those who tend to panic will have time to panic, calm down and then approach the task of revision in a logical and cohesive manner.
A great way to revise is by practising real past exam questions. The beauty of doing this is that you can:
1. Learn what you need to know for a particular subject/ module and do away with some of the information you don’t need to know.
2. Teachers will normally be willing to take a look at any essays/ questions you have done and give you feedback on it, so use them. This way you can identify your weaknesses and the areas where your knowledge lacks.
3. Develop the unique skills needed for exam style questions. Learning a subject inside out does not mean you will breeze the exam, exam technique is too very important.
4. Get used to the time pressure you will be under in a real exam. A common complaint for exam students is running out of time. The truth is you will never have enough time for the exam, you just need to manage it better to make the most of it!
5. Realise that the amount of time spent on an exam needs to be in proportion to the marks it is worth.
E.g. In a 3 hour exam Question A is worth 50 marks, B 25 marks and C 25 marks. Spend:
A 50% x 180 mins = 90 mins
B 25% x 180 mins = 45 mins
C 25% x 180 mins = 45 mins
6. Be more time efficient as you become more familiar with the subject you are learning, especially if you are redoing the questions a 2nd time after doing them all.
Unless you are doing exam questions or mock exams don’t study for more than 50-60 minutes at a time. This is because concentration lapses and the minds retention rate decreases significantly after 50/ 60 minutes. Keep taking breaks at regular intervals, even if you don’t get up from your desk. You can pray tasbih during this break and gain some reward, as well as taking a break, without even moving from your seat! You can even perform wudu and pray 2 rakah Nafl prayer, this will not only get you reward but also freshen you up and calm your mind.
Identify your strong and weak subjects and mix them up on your study plan. You don’t want to become de-motivated by lumping the difficult ones together or overconfident by putting all the easier ones together.
I had a tendency myself to take the relax last minute type approach for exams.
Only when I saw the biggest dosser on my course staying behind late at the library to revise 3 months in advance for final exams that I realised it was time to act. I wrote out the dates for the next 3 months on an A4 sheet of paper and next to them I put the number of days left to my first exam. Realising that time is shorter than I had thought I set about revising daily and I would start after Fajr, studying 50 minutes and then a 10-minute break. By midday I had done 6 sessions. I would take a reasonably long break for lunch and Zuhr and then would sit down again. The evenings I would spend for my own time to relax. Using this technique and by the grace of Allah (without whom nothing would be possible) I managed to get a upper second class degree while most of the others on my course got a lower second class degree.
Despite adopting the means one must recognise that only Almighty Allah can grant success and in your duahs to Him this should be acknowledged.
if the asker is not sincere in asking then how can he expect to receive that what he asks?
My last final piece of advice but the most important ‘NEVER NEGLECT YOUR FARDH’ no matter how important anything else may seem. The success of any part of your life will be of no consequence or benefit in the hereafter if it is pursued or obtained at the expense of the Fara’idh being neglected.
May Allah swt grant you success in this life and, more importantly, in the hereafter.
Assalamu Alaikum Wa Rahmatullahi Wa Barakatuhu,
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The religion of a Muslim is called Islam. Muslim beliefs/ faith of the religion in a nutshell are given below.
As mentioned above these are Muslim beliefs in a nutshell and are the core of what each muslim believes. However, there is much more to muslim beliefs than just the above and these are explored in more detail in other pages and articles of this site.