Newsletter (16th May'09 - 31st May'09)
(5/30/2009)



Fortnightly Newsletter
 (16th May '09-31st May `09)

 

www.studying-islam.org

Compiled by: Azeem Ayub

 

Reflections

 

In the Name of Allah,
the Most Gracious,
the Ever Merciful
 

 

 

…Till you Find your Dream

 

Climb every mountain

Search every stream

Follow every rainbow

Till you find your dream

 

It was many years ago when I first heard this beautiful stanza. Sung by Patricia Routledge for the movie ‘Sound of Music’, these words indeed carry a great message for all of us:

 

To strive, to search and to never lose hope.

To try, try and try again and to never despair.

 

The will to go on and the will to leave no stone unturned in seeking one’s goal is a person’s greatest asset. Like that mountain rivulet that flows on a rocky surface but still smoothly glides down, fight we must against adverse circumstances and smoothly make our own way.

 

To dwell on dreams is great – to launch a relentless effort to realize them greater… but if a person is unable to fulfill his dream in spite of all the effort, he must accept the will of the Almighty. Mere dreaming is ambition, but dreaming with care is submission. So, our plans may not always materialize, but the effort expended should always be in line with the following couplet:

 

دست از طلب ندارم تا كام من برايد

يا تن رسد بجانان يا جان ز تن بر ايد

(I shall never rest at peace until I achieve my goal. Either I shall win my beloved or shall die in this cause)

 

 

Author: Shehzad Saleem

 

 

URL: http://www.monthly-renaissance.com/issue/content.aspx?id=297

 

In this Issue

Reflections
 * ...Till you Find your
    Dream
 

Read & Reflect
 * Islam & the Taliban

 

 Debate & Discuss
* Discussion Forum:
    Islamic Customs &
    Etiquette
  

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Express & Explain
 * General Discussion
    Forum: 

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Pause & Ponder
 *  Involvement in the
    Worldly Affairs
 

Announcements

*  Successful
    Participants

 

 

Recent Additions
*  Youtube Video
    (English & Urdu)

 

*  Articles
  
*  Q n As 
   

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Spot on Site

 

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Read and Reflect

 

Islam and the Taliban1

 Author: Javed Ahmad Ghamidi
Tr. by Asif Iftikhar

 

The Taliban says that democracy is a concept alien to Islam. The ideal way of setting up an Islamic government in our times is the one that it adopted for Mullāh ‘Umar’s government in Afghanistan. The constitution, the parliament, and elections are nothing but modern day shams. For its implementation, Islam does not depend on any of these mechanisms. Whatever interpretations have been accepted in the Ḥanafī law2 are final and authoritative. The opinions of its jurists have all been compiled in matters related to individual as well as collective affairs. These opinions and verdicts, in the Taliban’s view, are based on the Qur’ān, the sunnah (the Prophet’s teachings), ijmā‘ (consensus), and qiyās (analogy) and are contained in the manuals of fiqh (Islamic law) and in the fatāwā (verdicts) of “qualified” Muslim jurists. These laws and verdicts must be implemented. And this implementation does not require the approval of any parliament. The modus operandi recommended by the Taliban is that all institutions of the government be under the judiciary and the judiciary itself be in control of the ‘ulamā’ (religious scholars) as it is the ‘ulamā’ who are the experts in the understanding and interpretation of the sharī‘ah (Divine law). The Taliban believes that the last 1200 years of Muslim tradition stands in its support. In its opinion, after the appointment of Imam Abū Yūsuf as the qādī al-quḍāt (Chief Justice) of the Abbasid sultanate, the same modus operandi was adopted everywhere for the implementation of Islam. It was the Western colonialism that put an end to this tradition. Now, the Muslims are independent; therefore, this approach to running the affairs of the state in accordance with the sharī‘ah must also be restored.
 

The activism of the Taliban is for the purpose explained above. In this battle, suicide missions are its greatest weapon. The Taliban believes that this weapon is a special blessing of God to enable it to fight the armies equipped with modern technology. With this weapon, it believes that it can make any government in the world fall to its knees. The basic features of the strategy the Taliban has adopted thus far are:
 

1. Taking advantage of the love the common Muslims have for Islam and the sharī‘ah and also taking advantage of their general resentment against the atrocities, savagery, and ethical violations shown by the US, the Taliban should create and develop its supporters in the army, the police, and other institutions of the same kind in Pakistan so that the administrative leadership of these institutions lose the support of their own subordinates.
 

2. Ideological opponents should gradually be eliminated or forced to flee from the country. Furthermore, other people who have some degree of influence on society should also be eliminated.
 

3. Suicide bombings should be used to create such atmosphere of terror as would psychologically defeat the morale and spirit of the army, the police, and the administration so that they lose the resolve to offer any resistance.
 

4. Once the administration is driven back into compromises, negotiations with the government should begin so that it may accept Taliban’s conditions in the name of peace and virtually hand over the effective control and administration of the concerned area to the Taliban.
 

5. In areas under Taliban control, the same form of government should be depicted as had been witnessed by the world in Afghanistan. Then, in the same way, the Taliban should move into one area after the other.
 

This is the viewpoint of the Taliban and this is its strategy. I can say with full confidence on the basis of my study of Islam that this viewpoint and this strategy are not acceptable to the Qur’ān. It prescribes democracy as the way to run the affairs of the state. The Qur’ān (42:38) says: amruhum shūrā baynahum (the affairs of the Muslims are run on the basis of their consultation). ‘Umar (may Allah be pleased with him) said: “Whosoever pledges allegiance to anyone without the collective consent of the Muslims presents himself for the death sentence.”3 It is true that, in Muslim history, monarchy and dictatorship have often been accepted forms of government. Some people also believe that the head of government should be a nominee of God Himself. However, the principle the Qur’ān spells out is very clear. What this principle entails in terms of its nature and foundation has been explained very aptly by a well-known Muslim scholar of our times, Mawlānā Abū al-A‘lā Mawdūdī. He says:
 

First of all, people whose interests and rights are directly affected by collective decisions should have the absolute right to express their opinions. They should be fully informed of how their matters are being dealt with, and they should be granted the full right to criticize those in charge of their matters for any mistakes or flaws. They should also have the right to change their leaders if they do not see any effectiveness in the efforts for their reform. Making people conform to collective decisions by stifling their voice, shackling their hands and keeping them in the dark is downright dishonesty, which no intellectually honest person can consider as compliance with the directive of amruhum shūrā baynahum.
 

The second thing that needs to be understood is that the appointment of the person responsible for the collective affairs of the Muslims should be with the free will of people. Support gained through coercion, intimidation, jobbery, bribery, deception or misrepresentation does not reflect free will. The rightful leader of the people is not someone who attains this position by hook or by crook, but someone whom they choose of their own accord.
 

The third point is that representatives of people involved in consultation with the head of the state should be appointed on the basis of the genuine trust of people. Obviously, those who have attained this position on the basis of coercion, bribes, lies and deception can never be deemed as worthy of this trust.
 

The fourth point pertains to freedom of expression for people’s representatives to present their opinions correctly and honestly in accordance with their understanding and conscience. If this aspect is missing and the representatives are bound by any fear, greed or group affiliation, the consequence will be dishonesty and betrayal rather than conformity to the principle of amruhum shūrā baynahum.
 

Finally, the unanimous or majority verdict of the consultative body should be accepted. The reason for this principle is that, if any person or group is given the authority to violate the collective decision, the whole process of consultation becomes meaningless. The Almighty Allah does not say: “In their matters, the Muslims are consulted.” Instead, He says: “Their matters are based on their consultation.” Compliance with this directive does not take effect by mere consultation. Compliance here requires that, in the consultation, whatever is decided by unanimous or majority verdict become binding.”4 
 

This extract clearly shows that it is consultation that should also be the basis for interpretation and application of any religious directive pertaining to the state affairs. Experts of Islamic sciences may proffer their opinions. It is their right to express their viewpoints, but their opinions become legally binding on people only when the majority of the elected representatives of people accept them. In the present-day state, the institution of the parliament is constituted for this very purpose. It is the right of the people to disagree with decisions of the parliament and to express their viewpoints to rectify its mistakes. However, no one has the right to violate the laws enacted by the parliament or to defy the system. Neither the ‘ulamā nor the judiciary is superior to the parliament. Each institution has the obligation to comply with the parliamentary decisions even if it has differences of opinion with it.
 

If this status of the parliament is accepted, the discussion on an “Islamic state” vis-à-vis a “secular state” also becomes irrelevant. Discussions as these were relevant in autocratic situations. Now, the objective of our efforts should be a purely democratic state. Once this state is truly formed, Islam will manifest itself in the system in proportion to the degree of people’s commitment to this faith. This is the natural way. Any deviation from it will lead only to hypocrisy, which we have been witnessing for the past half-century in Pakistan.
 

The real task of the ‘ulamā’ and reformers is to prepare the minds of the people for Islam through education and communication. They should call people to this message with sagacity and decency, they should face their questions and queries, they should cogently resolve people’s intellectual issues and explain to them not only the sharī‘ah but also the Divine wisdom in its directives. For example, they should be ready to explain what the relationship of the sharī‘ah is with the collective affairs of society and why the modern mind is impeded in understanding the wisdom of the Divine law. They should adopt such means and modes of communication as would bring out the wisdom and the meaningfulness of the sharī‘ah so that people are able to understand the underlying objectives clearly and become willing to accept these laws with heart, mind and soul. The responsibility that the Qur’ān lays upon the religious scholars is that of calling people to Islam and exhorting them to follow its directives (da‘wat-o indhār) – they have not been given the role of keepers of morals and, therefore, have no right to use groups of their followers to enforce their conceptions and interpretations of the sharī‘ah on people in their society through the force of guns. Not even the state itself has been permitted by Islam to use the force of law to coerce people into fulfilling any obligation of purely religious nature except the mandatory prayer and alms (ṣalāh and zakāh). The Qur’ān is very clear in this matter: regardless of what the adherents to Islam are responsible for in the Hereafter, the state cannot hold them responsible in religion beyond these imperatives.  Beyond them, suggestion and exhortation and education and training are the means that may be adopted to make the efforts for reformation of people. If some of the religious scholars are fond of politics as well, they can join political parties to become part of the parliament where they can play their role in legislation in accordance with its norms.
 

This is the position of Islam. The Taliban does not accept it. It insists that only its viewpoint is correct and that it will impose it on people through the force of guns. It has al-Qaeda’s backing. Supporters of the Taliban also join in from across the globe. Madrasah students, the ‘ulamā’, religious parties and radical Islamists generally agree with them in their objectives. Some differences are expressed with the violent militancy and suicide bombings of the Taliban, but nuances of this expression clearly reveal the inclination to condone these methods to quite an extent especially if they are deemed to be effective in defeating US designs and machinations and in realizing the dream to have the sharī‘ah implemented in society.
 

So, what is to be done now? The movement of the Taliban is an ideological one and is based on their understanding of religion. Attitudes aversive to religion, weapons and the patronage of an inhuman superpower as the US will not be effective against it. Organizing people power on the basis of correct interpretation of religion is the only effective means. Are our intellectuals, journalists, media people and lawyers ready to demonstrate the same resolve in organizing people for this purpose as they demonstrated in their movement for the restoration of the judiciary? What can check the rampage of the Taliban is the clear message that just as the people of Pakistan are not willing to accept the undue presence of the US in their land, they are also not willing to accept Taliban’s interpretation of Islam. We are Muslims. We wish to live as Muslims, and are willing to submit to each and every directive of Allah and the Prophet (Allah’s blessings be upon him). In our opinion, it is Allah and His Prophet who have themselves made democracy mandatory for us. We are willing to accept any change in our country through democratic means in a democratic environment. However, we shall not grant any person or group the right to impose his or their interpretation of religion on us by force.
 

We can hear the Taliban echoing its vision statement day and night. Are we also ready to show resolve in proclaiming ours day and night in every part of the country until the resonance of our voice makes the Taliban lay down weapons and accept the supremacy of the parliament in our collective affairs?
 

(Translated by Asif Iftikhar, Fellow, al-Mawrid, Lahore)
 

 

 

__________________________

1. Editor’s Note: Renaissance has already published a number of articles and essays on issues pertinent to this essay title. Some of these include: “Murder, Manslaughter and Terrorism – All in the Name of Allāh,” (http://www.monthly-renaissance.com/issue/content.aspx?id=774) “O Si Sic Omnia” (http://www.monthly-renaissance.com/issue/content.aspx?id=852) “Establishment of an Islamic State,” (http://www.monthly-renaissance.com/issue/query.aspx?id=399) “No Jihad without the State,” (http://www.monthly-renaissance.com/issue/content.aspx?id=424) and “The Sole Ground for Jihād,” (http://www.monthly-renaissance.com/issue/query.aspx?id=344).   

2. Islamic law as understood, interpreted and applied in one of the major Sunni schools of thought. The Ḥanafī school is named after the Iraqi legal expert Abū Ḥanīfah (d. 767).

3. Bukhārī, No: 6442.

4. Abū al-A‘lā Mawdūdī, Tafhīm al-Qur’ān, vol. 4, (Lahore: Maktabah-i ta‘mīr-i insāniyyat, 1972), 509-510.

 

 

URL: http://www.monthly-renaissance.com/issue/content.aspx?id=1158

 

Debate and Discuss:

 
 

 


Discussion Forum: Islamic Custom and Etiquette

 

Topic: Does it Depend on Your Ethnicity?

 

maskxone
 Assalamu Alaikum brothers and sisters. I come from dual family backgrounds. My father being a Pakistani and my mother being an Arab. I have a hard time being accepted by both of my cultures I have noticed and it upsets me. I find myself trapped most of the times due to my mixed background. A little history, I was born in Pakistan, then moved to Saudi Arabia when I was around 2 years of age. My father was having a hard time settling down there as he was not allowed citizenship and was having a hard time with jobs because he wasn't an Arab. The government down there didn't even allow me to obtain citizenship as well. Only my mom had it. I was only 2 years at the time. So my family decided to move to USA for a possible better life due to our situation and to raise me here. So time went on and I grew up in USA.

I do not know what the reasons are behind Saudi Arabia not to allow citizenship to people of non arab blood? That is wrong or no it is a right thing to do? I thought we are all brothers, where is the brotherhood there? If we arent blood related at least we are related in another way right? I have half the blood in me through my mom but it wasn't good enough because of my father's ethnic background. MashAllah my father can speak fluent Arabic as well but he wasnt granted it either way.


If that's not bad enough then this is another thing I had to go through. There were some people in my family that were married to cousins. I mean I wasn't interested in doing it really but there was a request for marriage to my mom's niece (my cousin) and it was denied by the father (uncle). The reason the father denied me because he said I wasn't an Arab and he clearly stated it to my mother in anger. My mom's sister didnt really say much about it but my uncle acted in anger to such a request. Like I am not capable of marriage because I am mixed or something. He even told my mom she shouldnt dare let me marry any Arab girl as advice. The funny thing is though, he asked a Pakistani man (his friend) in a Masjid for his daughters hand for his son (MY UNCLE'S SON). And it succeeded going through and they will be marrying in few months inshAllah. I didn't lack anything, I didnt lack a job, I didn't lack an education, I try to stay strong as much as I can, I go to lectures, I try to seek knowledge, so what was wrong with me that I was not an acceptable candidate for marriage? Because I didn't carry the full bloodline good enough for his daughter? That is just one thing, then we have events that happen. Some cultural activities, my cousins don't want to even invite me and leave me hanging from both sides actually. Well I have been to few Pakistani ones I guess because my dad got upset and he demanded why no one would invite his son, but my mother's side left her hanging and said basically "whatever" when she asked for me to be a part of it. My mom's sisters feel my mom's pain I guess, but the husbands try to control the situation. But people talk to me with a smile and call me brother but behind my back they say dont bring him or invite him sometimes during functions or certain activities. Even playing sports, I ended up playing basketball with my friends from school because some family members would be busy playing together. I do come from a decent size family mashAllah. But for some reason it gives me a feeling that I am not welcome.


Like something happened about 3 months ago. I guess some girl my mother knew was trying to get to know me possibly for marriage. So she asked my mother about me and I responded through my mother. The girl was Pakistani. My parents, they were happy and I was a little too because I think I am ready. Her brother found out and he doesnt allow her to talk to us anymore and her parents got upset. And when I asked my mother why do you think he did that? My mom said the girl told her because my mom wasn't Pakistani and I happened to be a mix. So I don't know what is going on. If I am told in Islam I can marry anyone as long as they are a Muslim, why do people make it hard? Why do I have a hard time being accepted. But these are just 2 of the proposals. There were like 3 more after that to people we knew but yet they werent comfortable with the idea. 3 other fathers, 2 Arab and another Pakistani said no to me.

Sometimes I find it my Pakistani culture accepts me more the my Arab culture.

All I can say is one thing. I don't think no one is better then nobody else, no ethnic background superior to another. "No Arab is superior to a non arab" . Nothing. We are all equal. So why do people keep me at a friendship distance level, and those same people I can think as friends can not think of me as family? Both cultures of mine. Is there an answer? Should I really care? Both my parents love me because I am their son. They do not care of what ethnic background I am. But should I care about this at all? The one culture that accepts me right now is honestly Hispanic culture because I guess I look like one of them like I am mistaken for. Is this my answer? Forget both and stick to a race I am easily accepted in nowadays? Allah s.w.t. created the way I am I believe for a reason. I mean even a cute little pet (kitten/bird/whatever) can be accepted insides someone home and talk to and treated in the best manner. But when it comes to a human being with 2 bloodlines, it an issue to raise an eyebrow about. If anyone can give me advice on how to handle such a situation in an Islamic manner that would be great. Thanks for taking your time to read. Jazzakhallah.

 

Jhangeer Hanif

Islam does allow you to marry anyone with their consent without distinction of color or caste. However, we have to face problems in this world because we find others deviating from the path they believe correct. It is not the religion to blame but the bad practice people have assimilated.

All you need to do is to be patient and hopeful. Although I recognise the importance of socialising in one's life, I would not suggest that it should be done at the expense of one's morality and ethics. You are allowed to join any company but you need to be sure that they are good people, who would not cause you to leave the path of God. Just like your father was able to find a good wife, so would you. Pray to the Lord that He may help you in this matter and in other problem you face. For more discussion, please post this message in the General Discussion Forum.

 

Scott_Cox

I am new to the forum and have recently reverted to Islam.

 
My first visit to the Masjid was one of the first times in my life I have felt welcome. But after I made my Shahada, there were a few brothers that started shunning me, when on previous visits they were all smiles. Let me explain, I am a 6'3" white male of Irish decent, who lives in the southern United States. Here the slang for me would be "redneck" or "hillbilly". Now that said, I did not let this get me down. You must remember, even in Islam, not everyone lives as the Prophet (pbuh).


Prejudice is one of man's weaknesses, no matter what religion. Brother, have faith, and soon you will find the appropriate bride in which is meant for you. Insha' Allah.

 

Jhangeer Hanif

very right.


 

 

Express and Explain:


General Discussion Forum:
 

avi2009

Before joining this forum I want to know, may I express my views openly regarding Islam, even if it differs from yours opinion about it?

After getting green signal from your side I can proceed. If not, then I am not.

 raushan
 Healthy criticism and critical assessment is a part of the traditions of Islamic scholars since beginning. In fact it is a requirement for intellectual development for all.
The undesirable things are offensive, personal and obscene comments on any one. These things have no place for civilized discussions .

hope u take care of such things.

 avi2009
 Thank you brother......

Now I am posing this question to all the participants of this discussion forum;

"What was the Message of the Last Prophet?" 'Was it Quran OR were they Quran & Hadith?'

By the way I knew by reading Quran that it was only Quran.

Now I want to know yours views.
 

atifrafi

Hadith is a "Historical Record" of the life of Prophet Muhammad (Peace be upon him), which was recorded by some other companions.

The Last and Final Message is only Quran.

This is my understanding, which may be incorrect. Please correct me if I am mistaken.

 

raushan

quote:

"What was the Message of the Last Prophet?" 'Was it Quran OR were they Quran & Hadis?'

By the way I knew by reading Quran that it was only Quran.

 

excellent, where did you read this in Quran?

 

avi2009

I know that Prophet Muhammad (Peace & Blessings be Upon Him) leaded his life according to the rulings of the Quran. Therefore, in my opinion there should be no difference between Quran & Hadith, if hadith were the life-records of Prophet Muhammad. am I correct? If yes, then why we find many differences between Qur'anic rulings and various hadith, for example;

According to Hadith We recite our Zuhr & Maghrib prayer (first 2 rakas), maintaining audible tones and 2nd parts are silently, also maintaining total silence in Asr prayer. Whereas the Quran says otherwise;

"And neither speak thy Prayer aloud nor speak it in a low tone but seek a middle course between". Sura Al-Israa (17) verse 110 Translation by Yusuf Ali

Why this difference?

 

avi2009

Dear raushan,

Please read these and many more....

2:97, 3:20, 5:99, 12:2, 15:87, 17:9, 17:46, 17:106, 20:113, 28:85, 42:7....etc.

 

shah_625

quote:

According to Hadith We recite our Zuhr & Maghrib prayer (first 2 rakas), maintaining audible tones and 2nd parts are silently, also maintaining total silence in Asr prayer. Whereas the Quran says otherwise;

"And neither speak thy Prayer aloud nor speak it in a low tone but seek a middle course between". Sura Al-Israa (17) verse 110 Translation by Yusuf Ali

Why this difference?

 

Why is there a difference? It's because you didn't do your homework right. Firstly the Qur'an only speaks about Muslims enjoining prayers, it doesn't state the method for praying. Our beloved Prophet Muhammad (sws) taught us how to pray.

Now coming to what you have quoted. Surah Isra (17:110); brother the following narrative of explains the verse.

 Sahi Al-Bukhari Volume 9, Book 93, Number 582:

Narrated Ibn 'Abbas:

(regarding the Verse):-- 'Neither say your prayer aloud, nor say it in a low tone.' (17.110) This Verse was revealed while Allah's Apostle was hiding himself in Mecca, and when he raised his voice while reciting the Qur'an, the pagans would hear him and abuse the Qur'an and its Revealer and to the one who brought it. So Allah said:--

'Neither say your prayer aloud, nor say it in a low tone.' (17.110) That is, 'Do not say your prayer so loudly that the pagans can hear you, nor say it in such a low tone that your companions do not hear you.' But seek a middle course between those (extremes), i.e., let your companions hear, but do not relate the Qur'an loudly, so that they may learn it from you.

Regarding the recitation in the prayers the following narratives explains it.

Sahi Al-Bukhari Volume 1, Book 12, Number 726:
Narrated 'Abdullah bin Abi Qatada:

My father said, "The Prophet in Zuhr prayers used to recite Al-Fatiha along with two other Suras in the first two Rakat: a long one in the first Rak'a and a shorter (Sura) in the second, and at times the verses were audible. In the 'Asr prayer the Prophet used to recite Al-Fatiha and two more Suras in the first two Rakat and used to prolong the first Rak'a. And he used to prolong the first Rak'a of the Fajr prayer and shorten the second. --------------------------------------------------------------------------------


Sahi Al-Bukhari Volume 1, Book 12, Number 730:

Narrated Ibn 'Abbas:

(My mother) Umu-l-Fadl heard me reciting "Wal Mursalati 'Urfan" (77) and said, "O my son! By Allah, your recitation made me remember that it was the last Sura I heard from Allah's Apostle. He recited it in the Maghrib prayer. "


Sahi Al-Bukhari
 Volume 1, Book 12, Number 734:
Narrated Al-Bara:

The Prophet was on a journey and recited in one of the first two Rakat of the 'Isha' prayer "Wat-tini waz-zaituni." (95)

 

 

 

 

Pause and Ponder:

 

 

Involvement in Worldly Affairs
 Posted on: Saturday, May 30, 2009 - Hits: 4


 Question:
 I have a lot of confusion regarding our excessive involvement in worldly affairs. Although I offer my prayer five times a day, but each time I stand before Allah, there are millions of thoughts that come to my mind. As far as the involvement is concerned, we are all the time thinking about what we have to do in this world. Since I am a student, my thoughts are only related to how and when I will complete all my tasks. Now, although I do give time to my religion, but I don't feel certain whether it is worthwhile or not. I just want to know what are my limits of getting involved in this world. Whether studying till the post graduate level or even beyond that means anything? These are some of the things that bother me all the time and I have reached a point where I feel that offering prayers or reciting the Qur’ān won't save me from going to Hell AT ALL. I'll be waiting for a reply.

 

Answer:

The Almighty has made this world a place of trial and test. Here each person has been given the chance to prove his mettle and become worthy of an eternal reward in the Hereafter. If he is unable to do so, he shall have to face the ignominy of Hell. The Qur’ān we read every day and the prayer we offer five times a day actually serve to remind us of this reality, which we tend to forget so very easily.

However, this does not mean that one should not get involved in worldly affairs. In fact, a person should use whatever talents he has for the betterment of the society he lives in. He should try to correctly assess himself and choose a life which best suits his talents and abilities. The only thing he must remain mindful of in his struggles in the affairs of this world is that whenever, he has to make a decision in life, he should always give priority to the life of the Hereafter. Islam is not a religion of hermits and recluses, nor does it condone leading a life that is cut off from the rest of the world. It wants a person to live right in the mainstream of events and face the harsh realities of life.

As a student you should concentrate on your studies and specialize as much as you can in the field of your interest. During your educational and later vocational pursuits, whenever there is a clash between interests of this world and those of the Hereafter pray that the Almighty give you the courage to choose the latter.

In other words, the key word is balance and giving each thing its proper due. Neither should a person get so involved in life that he forgets the Hereafter, nor should he forsake the life of this world, lest he lose the chance to achieve high honours in the Hereafter.

wassalam


Shehzad Saleem


see: http://www.studying-islam.org/querytext.aspx?id=817

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