sadiyyanesar

[sadiyyanesar]

SISTERs Magazine 72nd Issue: “Trials in Life - a Seed Preparing Us to Bloom.”

Like a flower, Sa’diyya Nesar sees trials as a way for us to excel and improve.  Life's reality:

“We have certainly created man into hardship.” (Al-Balad:4)

This world - unlike paradise - is a world where it is required for us to struggle. It is where we taste joy but also sadness, relief but also pain, ease but also hardship.

As described in the Qu’ran,

“And We will surely test you with something of fear and hunger and loss of wealth and lives and fruits, but give good tidings to the patient.” (Al-Baqarah:155)

This verse demonstrates that it is life’s reality to endure some form of test, and we cannot escape it. When enduring a test, we may feel desperate to get out of it. We want to return back to our life of happiness - with our health regained or the loved one that we lost returned - but by not having what we want, we inevitably feel trapped in the situation. Situations that are in the form of trials - trials that bury us deep into helplessness.

Helplessness can lead us to see nothing but darkness; we may feel that the inside of us may break from grief and despair. In that instance, we are just like seeds that are buried beneath the ground and unable to see the light. A seed that is put under so much pressure that it ultimately cracks in preparation to sprout.

A trial’s reality:

We are like seeds when enduring life’s trials, but we do not realise that - just like seeds - our trials are there for us to grow. They are there to prepare us to bloom - being put into pressure and darkness has a purpose and reason. The reason is demonstrated in the aforementioned verse from the Qur’an, that if tests are endured with patience, there will be reward. Trials are therefore a means for us to internally cultivate ourselves through patience so that we may grow in faith and be showered with reward - they are a means to distinguish us as believers and those that are true in faith, through patience.

“A believer is like a stalk. The wind constantly shakes it; the believer is constantly struck by misfortunes. A hypocrite is like a cedar tree (seeming to stand firm) but once it is shaken it is rooted out (not to rise again.)" (Muslim)

As described in the above hadith, those that are true in faith will remain steadfast, in spite of the winds. Their faith will be strong and deep-rooted enough for them to ultimately blossom and bloom.

Cracked seed to bloomed flower:

There comes the question as to how to act when facing trials - how trials in life are like seeds preparing us to bloom.

Seeds need to sprout above ground in order to absorb sunlight and continue to grow. Believers, similarly, may find themselves in darkness when buried in life’s trials. In order to cope they must absorb Allah’s light - His guidance. Believers could turn to Him and rely on Him instead of feeling helpless or alone. Allah (subhana wa ta'ala)’s guidance could bring comfort and light even in the darkest of days. We would be more able to cope with life’s trials by allowing ourselves to absorb His Mercy. Our focus, for this reason, should not be on getting out of the test but rather on turning to Allah (subhana wa ta'ala) with patience - to rely and trust Allah (subhana wa ta'ala) to help us get out of the test according to the timings He sees fit. Seeds, after all, ultimately do sprout from darkness into light but that is after a period of time through cultivation, after the absorption of minerals and water. Water and minerals for believers in times of trials are the teachings of Islam.

To gain Islamic knowledge is to better understand the purpose of trials. We must learn how Islamic figures of the past coped with trials - especially the Prophets. We would be able to further cultivate ourselves when we water ourselves with knowledge from the Qu’ran and Sunnah. We would be able to attain patience through knowledge, even more so after seeing how those in the past went through trials that were far worse than ours and how they were later showered with a victorious reward.

We inadvertently cultivate ourselves into growing internally by seeking Allah (subhana wa ta'ala)’s Light and by learning from our trials. My life with physical ‘disabilities,’* at one point, put me in a total state of darkness where I could not see any hope or point to my trial. I was so focused on getting out of the test that I would feel trapped after not being able to do so. I was going nowhere and drowning in misery. This attitude prevented me from learning from the trial or grow as I always found myself in a state of feeling caged in total darkness. This, however, slowly changed in spite of still facing life with disabilities.

I was still bound to my trial but I found myself seeking Allah’s Mercy instead of feeling trapped with the trial. I started to believe that whatever I was going through was decreed for a reason, and this belief poured in rays of hope. I was then able to focus on what I can learn from the trial and how to grow.

I stumbled across books on the Prophets and saw how their trials were a lot more severe. I learnt that whatever we are going through is temporary, and we should still strive to reach our maximum potential in spite of life’s winds. This shift in attitude towards life’s trials helped me see light in times of darkness. It gave way for me to absorb and accept my trial and later learn to grow.

I was just like a seed that was sprouting from darkness into light. I was not focused on why I was put in the trial - like a seed beneath the ground - but on how I should accept it with patience and strive to grow and reach my maximum potential.

Like seeds, we are bound to this earth where we cannot escape the reality of this life. We can either focus on why life’s trials cracked us open or we can let Allah (subhana wa ta'ala)’s light seep within our lives so that we may grow. So that we may learn, understand and nourish ourselves with His remembrance until we find ourselves transformed as believers - believers of this earth that have managed to blossom and bloom with patience.

*A person is considered disabled due to dependency, but we are all in essence dependent on Allah (subhana wa ta'ala), with different ranges of abilities and inabilities. There is no clear cut categorisation, which gives a sense of ambiguity as to what determined one to be ‘disabled.'

[sadiyyanesar]

SISTERs Magazine 77th Issue - “Giving Comfort like Khadijah (ra)”

Sa’diyya Nesar delves into how supportive family members could deal with the hardships loved ones face in the da’wah world based on her experiences from her life with physical disabilities.

You want to serve Allah (swt)’s religion by giving back to the community in doing whatever you can from studying to gain skills and knowledge, sharing whatever you have attained, and trying to work within groups to organize events at a grassroots level. You, however, face stereotypes due to your circumstances so that the attitude from some people within the field of da’wah can sometimes hurt you and create unnecessary hurdles. These hardships do not need to be there, but they are, and your loves ones sometimes find it hard to watch. Your loved ones may sometimes get confused about what to do and are faced with the dilemma of how to handle the situation because they want to protect you without stopping you from serving Allah (swt)’s deen. Khadijah (ra) is a great example of familiar and spousal support for how to not only respond to your loved ones whenever they are going through hardships in da’wah, due to the judgement from people, but also how to cope whenever having to witness the hardships faced. Prophet Muhammad (SAW) was faced with the responsibility of delivering Allah (SWT)’s message, but there were many times people in the community criticised him by bringing up his background - that he was an orphan or that his main source of wealth came through his wife, Khadijah (RA). He was even mocked for not having any sons, just daughters, people thinking his efforts of spreading Islam would be in vain. 

Prophethood has ended with Prophet Muhammad (SAW) but Muslims are encouraged to try their best in every sphere within their life from self-growth, strengthening ties with family, and contributing whatever good they can to Allah (SWT)’s religion within the community. I face life with physical “disabilities”[1], so even though there are limited things that I can physically do, there are still many things that I can do as a Muslim. I am still able to study and internally grow and I should strive my best to contribute within the community in whatever small way I can. You have to face people whenever you contribute in the community and, despite Muslims’ positive involvement in da’wah, there are some that judge you because of your circumstances. They discourage you instead of encourage you to do good. There are some that would push me away from contributing through writing for community work, leave me without any tasks, or avoid involving me fully in group work, so that due to my physical limits I was unsure what to do. I would, however, still try to contribute but faced numerous exclusions from my peers. This pushed me into isolation so that the only option for me was to write on my own online and to not take part in any community activity. I, however, found other dilemmas - once writing and later speaking - when there were some that would want to work with me, but just for their personal gain. I would distance myself, but the constant hurdles from people were something my family worried about. This caused me to doubt the reasons why I started and led me to question whether or not I should just give up and retreat. It is natural for family members to want to protect you, but as Muslims, there is a lot of good that can be done within the community and a few negative experiences from people should never be a reason to give up in serving Allah (SWT)’s religion. You as a family member witnessing the hardships of your loved one might feel broken and confused as how to comfort, support and have strength during these hurdles. Khadijah y’s example can guide us how. She comforted Prophet Muhammad (SAW) before he faced people in serving Allah (SWT)’s religion and after he was shaken from the first revelation. She comforted him by reminding him that Allah (SWT) would never humiliate him because of how he maintained ties with his relatives by being generous in giving, how he cooled the eyes of his guests and how he always lent his support to the oppressed. She affirmed that Allah (SWT) would treat him in no other way except with beauty.[2] Even if people try to humiliate you, Allah (SWT) will never humiliate you. This comfort guides us to encourage our loved ones whenever they feel shaken or start to feel doubtful. It shows us that we should remind them that Allah (SWT) should not abandon them or leave them alone, especially because of the good that they are aiming to do. This example from Khadijah (ra) could be a guide in how we comfort, encourage and feel strong for our loved ones, so that we and they can continue in doing good for Allah (SWT)’s deen, especially after seeing the good that they are already doing at home and with those they know. After the Prophet (saw) received revelation, Khadijah (ra) consulted her cousin Warqah ibn Nawful who was also knowledgeable about the scriptures. Waraqah ibn Nawful expressed the reality of how people will drive Prophet Muhammad (SAW) out of Makkah, just like the prophets before him. Waraqah wished that he could be there for him at a such a time. Khadijah (RA)’s example of not only consulting someone of knowledge but someone that you trust suggests another form of strength. It guides us to not handle hardships alone, but rather consult people of knowledge and have those in the community that we trust by our side. We tend to be more focused and have less hurdles when we consult those with knowledge. I recently consulted scholars who came for the community’s annual Islamic conference. I asked how I can continue group volunteer work if I keep facing discouragement from people without any tasks left for me to do. I was advised to not focus on group work but start delivering talks to the community where I can delve into the issues within the community and encourage positive change. I would have still been in dismay and fixated on group work if it were not for consulting scholars. Their guidance has prepared me with what to do and what to expect. It has protected me from any unnecessary hurt. By following Khadijah (ra)’s example of support and consulting those of knowledge in times of hardship, you and your loved ones can gain the strength to carry on serving Allah (SWT)’s deen, insha Allah. [1] A person is considered “disabled” due to dependency, but we are all in essence dependent on Allah I with different ranges of abilities and inabilities. There is no clear cut categorisation which means there is a sense of ambiguity as to what determines one to be “disabled.” 

[2] “Wives of the Prophet (SAW)” by Ibn Kathir “Great Women of Islam” by Mahmood Ahmad Ghadanfar “Women Around the Messenger” by Muhammad Qutb 

[sadiyyanesar]

SISTERs Magazine 76th Issue: “A Woman of High Standards - Khadijah (Ra)”

When reflecting on the life of Khadijah (ra), Sa’diyya Nesar discovers, that our mother’s high standards earned her success in both this life and the Hereafter. We live in a time of capitalism, where the set standards are to get into good universities for high-paying jobs, wear the latest trends, have the fittest body or find any way to get ahead. This may be due to the ‘survival of the fittest’ concept, where the focus is to not just survive, but to get ahead no matter what it takes. The standard of how we treat people can be easily left out as the centered focus. The target is rather to climb the ladder and reach the top of the set standards in this capitalist society.

Islam’s standards are contrary to the ‘survival of the fittest,’ way of life. Muhammad (saw) said, “The people most beloved to Allah (swt) are those who are most beneficial to the people. The most beloved deed to Allah (swt) is to make a Muslim happy or to remove one of his troubles […] That I walk with a brother regarding a need is more beloved than seclusion in a mosque for a month.”

This is very different from the standard of today’s capitalist society, because if you are there for someone, you are momentarily stopping yourself from moving ahead. Islam is not against pursuing the best education that you can get, trying your best with work or looking after your body, but when it comes to today’s society, it is usually thought that to get ahead you have to follow the rules society has set. There is, therefore, the struggle of how to climb without losing one’s standards in terms of how we conduct ourselves. The struggle of how to bring benefit to others in a way that does not compromise our growth in a society where most are pushing to get ahead.

The standard Khadijah (ra) embodied shows how to pursue goals in a way that brings the most benefit to people. How Khadijah (ra) dealt with a situation additionally demonstrates the standards she had. The awareness of these standards should influence our decisions towards growth, not only in personal goals, but in how we treat others.

There are lessons to derive from how Khadijah (ra) comforted Muhammad (saw) when he returned back from Mount Hira—shaken—after receiving the first revelation through angel Gabriel (a.s). Muhammad (saw) feared that he was possessed. Khadijah (ra) reassured Muhammad (saw) by saying that Allah (swt) would never humiliate him, because he maintains ties of kinship, grants coolness to the eyes of his guests, and stands up for those that are weak—Allah (swt) would not treat him in any other way except with beauty. What we can derive from this is that to be blessed by Allah (swt) in this life and in the next is through benefitting His creation. The Prophet (saw) brought the most benefit to Allah (swt)’s creation and because of this, Allah (swt) would never humiliate him.

The reason why today’s capitalist society pushes to get ahead is not just to survive, but to achieve things that would grant honor and status within the community. Khadijah (ra), however, showed that how you treat people is closely linked to whether or not you will be humiliated or raised in honor. Allah (swt), after all, is Al-Mudhill (The Humiliator) and Al-Mu’izz (The Honorer). You get ahead and are given the best of both worlds by Allah (swt) if you strive to bring benefit to people for Allah (swt)’s sake. This, again, is demonstrated when Khadijah (ra) expressed the reasons why she married Muhammad (saw) — Muhammad (saw) was not only trustworthy but the best to people through words and beautiful character. The Prophet (saw) said she was the most honorable and dignified amongst the women of Quraysh. This demonstrates that by being kind to people, Allah (swt) will grant you ideal company that is not only ideal within the standards set by Islam, but also ideal within the standards set by society. Khadijah (ra) received many proposals, including from the future enemies of Islam, but Allah (swt) allowed her to recognize the high standard of the Prophet (saw) from the way he brings the most benefit to people through his character.

The way the proposal occurred further demonstrates how setting the standard of bringing most benefit to Allah (swt)’s creation can actually bless you with standards in the worldly sense. Khadijah (ra)’s friend—Nafeesa—brought up the marriage of Khadijah (ra) to Muhammad (saw) by asking Muhammad (saw) if he would be interested in marrying someone of status, honor, wealth, beauty, and goodness in character. This shows how Allah (swt) has blessed Muhammad (saw) in the worldly sense and how treating others with high standards for Allah (swt)’s sake grants us the best in both worlds. Allah (swt) tested the Prophet (saw) with tremendous hardships, but He also granted him immense victory through the conquest of Arabia. He, therefore, gave success to Muhammad (saw) in both worlds.

Khadijah (ra) did not only comfort Muhammad (saw) after the first revelation, but rather encouraged him to seek high-standard advice from Waraqah ibn Nawful who was an expert of the Gospels and Torah. Allah (swt) granted Waraqah the honor of knowledge of a high standard and chose him to be there for the Prophet Muhammad (saw) and Khadijah (ra).

Allah (swt) blessed Khadijah (ra) with more wealth after she promised Muhammad (saw) double commission if he completed the task of selling goods in Syria. Muhammad (saw) returned back with double the profit by not only selling goods in Syria, but he also bought more goods to sell in Makkah. Khadijah (ra) was, therefore, raised in wealth after her focus shifted to granting additional benefits to those she employed.

Khadijah (ra) continued striving to benefit Allah (swt)’s creation even more after she embraced Islam. She distributed her wealth during the boycott to the extent of being left with nothing. However, Allah (swt) increased her standard in this life by having Gabriel (a.s) extend salaams from Allah (swt) through the Prophet (saw) for Khadijah (ra). A greeting that extends to glad tidings and the promise of a palace of pearls in Jannah (Bukhari).

Standards demonstrated through Khadijah (ra) show that in this capitalist society, it is still possible to climb the ladders of worldly success. However, to truly rise in both worlds, our mindset should be how to benefit Allah (swt)’s creation in the best way we can — a mindset that guarantees the attainment of high standards in both worlds, inshaAllah. .

[sadiyyanesar]

SISTERs Magazine 75th Issue: “How the Qur’an Inspired a Calligrapher’s Pen”

Sa’diyya Nesar shares insight on Zohayma Montañer’s passion for Qur’anic Calligraphy. Zohayma Montañer is an international award-winning Islamic calligrapher based in the Philippines. Her journey as an Islamic calligrapher and writer began with her love of the Qur’an. She first became determined to understand the Qur’an when she accompanied her mum to Hajj at 13 years old. She could not understand Arabic, and out of curiosity, asked her mother the meaning behind the recited words. Her mother then expressed her wish that her daughter study the Qur’an in order to one day teach her.  

Zohayma returned back home with the ambition to fulfill her mother’s promise that she undertake Arabic studies. She ultimately memorized the Qur’an, but her mother passed away during the year of completion. Zohayma, therefore, did not get the chance to fulfill her wish - to teach her mother whatever Qur’anic knowledge she attained.

With the pain of losing her mother, Zohayma grew even more attached to the Qur’an. It was a form of comfort and a means of understanding the reality of loss in this world. Art and writing were already her passions. It gave a new-found drive to keep on strengthening her connection with the Qur’an. She also started to not only teach basic Arabic to children, but began learning Arabic calligraphy with mentors El Seed and Muhammad El Mahdy. Zohayma studied Islamic calligraphy for two years under different instructors and was even supervised for calligraphic tajweed writing under Shaykha Nuriyya. Her work received worldwide recognition, from exhibitions to achieving numerous awards such as Golden Awardee for Islamic Contribution in Maldives and Pearl International Islamic Artist of the Year in Malaysia. She additionally started digital Arabic calligraphy and is a designer for several Islamic organisations, such as Serving Islam Team in Hong Kong and the renowned Ideal Muslimah website. She was furthermore invited to conduct calligraphy workshops and has done a total of sixteen to this day.

Zohayma may be recognised for her calligraphy and design, but she is also a prominent published writer. She has released a series of articles on the Stories of the Sahabah and is set to release a book this year titled, “Love letters by The Sand,” that is based on the love stories of the companions. She is also set to release a hifdh journal by the end of this year and has additionally published Ramadhan journals yearly, starting from 2012. Zohayma is proflic, masha Allah; she has also designed and published colouring books titled, “The Caliphates - a journey to the golden age of Islam,” and also a colouring book for the Regional Human Rights Commission in ARMM for Kids. Her colouring book titled, “Bilad Al Sham,” was released for the benefit of Syrian and Palestinian victims, and she has also established Golden Hands Charity Foundation and Al Ihsan Islamic School of Arts.

The work that Zohayma has done - both written and calligraphic - all emerged due to her attachment to the Qur’an. The early examples of the Muslims further inspired her to want to preserve the traditional way of how the companions of the Prophet (saw) learnt Arabic calligraphy. She wanted to revive and preserve this beautiful and historic art especially with the different Arabic calligraphy styles. There are few traditional Arabic calligraphers - there is only one living master of Andalusian calligraphy. Zohayma, therefore, looks at history to build on a legacy for future calligraphers. To deliver a message that her artistic work is not just mere art but rather has a deeper purpose of preserving the remembrance of Allah (swt), to open oneself to discipline and patience through mastering the stroke of the pen in Allah’s remembrance.

We usually envision Arabic calligraphers as men, but Zohayma, as a niqabi woman, demonstrates that women can carry on and preserve this legacy. To wear a niqab or even hijab is, therefore, not a limitation, as the founder of Banut ul Mumineen, Zohayma shares that the most powerful message a Muslim woman can deliver is her obedience to her Lord. Obedience can be shown through different means from attempting to learn the Qur’an and developing your talents for His sake. There are many ways to demonstrate Allah (swt)’s message, and a strong woman is one who firstly makes her home a basis and foundation of knowledge to share Allah (swt)’s message with the world.

Zohayma Montañer’s calligraphy art and publications can be found at: http://www.zohaymamontaner.com

Sa’diyya Nesar lives life with physical ‘disabilities’ where she writes articles, prose and poetry with the hope to uplift souls into living a better tomorrow. Follow her Facebook for more writing updates: www.facebook.com/sadiyyanesar

[sadiyyanesar]

SISTERs Magazine 72nd Issue - Book Review of Saadia Faruqi’s Brick Walls: Tales of Hope & Courage from Pakistan

Brick Walls: Tales of Hope & Courage from Pakistan by Saadia Faruqi is a must read short story compilation centred on modern Pakistan - a country that has been under the spotlight for many years due to the war on terror. However, still many people do not know about the everyday lives of Pakistanis. Saadia paves the way for readers to have a glimpse of what it may be like behind the stereotypical walls of Pakistan, where she constructs characters in seven short stories from different backgrounds including the young and the old, male and female, secular and conservative. Saadia’s characters all have an underlying bond - they all are striving to survive in a country that they all love, a country that has been under threat for many years both from outside forces, as well as from tides from within, where her characters struggle to balance between globalised western culture and their societal traditions. As a Pakistani youth living abroad, I never got to know what it was like living in Pakistan after the war on terror and the rise of extremism. This book has, however, allowed me to see how the political situation has affected Pakistanis. She cleverly does this by constructing two characters that demonstrate how the political situation has caused immense confusion amongst the youth - a generation that grew up in the midst of turmoil where they are now at the age of beginning to discover themselves and the world around them.

The characters are Javed from the short story 'Tonight’s the Night,' and Faisal from the story 'Paradise Reinvented.' Javed faces Islamic extremism due to his aspiration to be a musician, whereas, the character Faisal is lured into a terrorist group after facing rejection from his girlfriend and family. Both characters face extremism, but struggle in defying it in different ways, with Javed trying to externally overcome the threats and Faisal trying to internally find his way.

The young characters’ struggles to discover who they are, while making peace within themselves and the world around them gives way for readers to easily empathise with them. This peek therefore helps to break the walls of stereotypes that are so common in the world beyond Pakistan, even among other Muslims.

There is the notion that Pakistani women are voiceless and oppressed, however, Saadia swiftly clears up this misconception by demonstrating the change in tide through the characterisation of young Nida in 'Making the Team,' to Rabia in 'Bittersweet Mangoes.'

Nida’s ambition is to play cricket - a popular sport that is usually played only by boys in Pakistan. She strives to convince her elders and peers into letting girls play, and she ultimately joins her local neighbourhood team - a move that demonstrates her courage and hope for change within Pakistan. Rabia, a wealthy college student, is alarmed at the conditions of the less privileged around her. She starts to have empathy and later chooses a life of service, rejecting her status amongst the elite. Saadia demonstrates Rabia’s courage, giving hope that there are some in the elite society who are waking up to the sufferings around them, and showing how women also have the power and voice to leave an impact on society.

Saadia’s easy flow of words and fun characterisation of Nida allows us to better see the steady change in societal norms where the book not only clears up misconceptions of Pakistani women but also provides encouragement and hope for Muslim women in general. Saadia also delves into the internal struggles that the women face ranging from Asma in 'Angel of Hope,' Farzana in 'A Mother’s Heart,' to Lubna in 'Free my Soul.' Asma, the seamstress, faces poverty while having a son who has ill health - a relatable trial some may face. Farzana, an aged mother, has worries and fears for the future of her children and her own - a worry all mothers go through. Lubna is a character who writes a letter from behind prison walls after living a life of misfortune. These women represent the everyday reality of Pakistan - connecting to readers regardless of ethnicity through how Saadia represents their humanity.

It is overall a well-written, moving book. Saadia not only takes us behind the walls of Pakistan but also constructs characters that have the courage to overcome their stereotypical norms through acts of resilience that provide hope and shows a fuller picture of the humanity of Pakistanis.

[sadiyyanesar]

SISTERs Magazine 68th Issue: “An Inclusive Ramadhan”

Sa’diyya Nesar has some great ideas for family members to help those around them unable to fast to feel included in the Ramadhan experience. Ramadhan is the month where many of us are eager to fast and appreciate whatever provisions we have. It is where we focus on how we can give back and spiritually grow. We are eager to fast to have the full-on Ramadhan experience where we not only cultivate our souls but also our bodies. We not only try to grow ourselves but also grow with other Muslims around us who are also fasting in order to have a more enriched Ramadhan.

There are, however, some who are unable to fast at all due to the health challenges that they face or frailness due to age. They are advised not to fast due to the toll it would have on their bodies, but many of them start to feel left out and excluded from the whole Ramadhan experience.

It is therefore important for family members to create a more inclusive environment for those that cannot fast during Ramadhan. They must try to help those that cannot fast to not feel excluded and instead also have an enriched Ramadhan experience.

There were times where I could not fast during Ramadhan due to my life with physical ‘disabilities.’[1] Initially, I easily felt excluded. However, there were ways in which my family made me feel like I was involved and actually taking part in the Ramadhan experience.

Here, I hope to share ways in which family members could foster a more inclusive Ramadhan:

1. The encouragement to have the intention to fast

I was unable to fast but my mother still encouraged me to have the intention to fast with the hope that Allah (swt) would accept it. She explained how those that have to fast first had to have the intention to fast - Allah (swt) rewards them according to their intention even before doing the act.

As the Prophet Muhammad (saw) said,

“Verily, Allah recorded the good deeds and the evil deeds. Then He clarified how that [recording] should occur: whoever decided to do a good deed but he did not do it, Allah records it with Him as a complete good deed. And if he decided to do it and actually did it, Allah records it with Him as ten good deeds up to seven hundred or up to many times over. If he decided to do an evil deed but he did not do it, Allah records it with Him as one complete good deed. If he decided to do it and he actually did it, Allah records it as one evil deed.” (Bukhari)

My mother therefore encouraged me to have the intention to fast and explained how Allah (swt) might increase my reward due to me wanting to fast even though not being able to. It is Allah (swt) who only knows the extent we will be rewarded, but the main focus should be on having pure intentions.

The focus was therefore not on the physical act of fasting but rather the spiritual act of fasting - I had to shift my mindset. I had to make sure that I did everything with pure intentions and make sure that I used my time wisely as if I was someone who was fasting.

I was thus made to mentally prepare myself with the plan and focus on how to grow and make good use of Ramadhan - for example, doing extra good deeds and spending extra time learning, especially since I could not fast.

2. Involvement during suhoor and iftar

I was not only encouraged to have the intention to fast but also attend the suhoor and iftar with my family. I was made to wake up and join my family in the morning as well as the evening. The act of joining my family to start and break the fast made me feel like I was part of the Ramadhan experience. It made me feel like I was fasting, especially after having made the intention to fast. It made me feel included and I especially felt involved when I helped prepare food and serve drinks.

3. Assigning leadership roles in family religious activities

I had the task to encourage my younger brothers to read the Qur’an, do nightly dhikr and share whatever I had learnt after listening to lectures. This all would be done in my room so I was not only made to feel included but also responsible. I was made to feel important and useful in their Ramadhan experience. This in return gave me a more fulfilled and enriched Ramadhan experience.

4. Encouragement of contributing to society

My parents did not only make me feel useful at home but also in society by encouraging me to give charity from my own pocket money.

Ramadhan makes us grateful for what we have and see how we could help those that may be going through trials of poverty. My parents explained to me that it was not necessary to actually fast for us to understand these lessons and values. Fasting can help us discover these values but there are still other ways to learn and understand.

We can still contribute and be involved; for example, I was invited to give talks abroad and my mother encouraged me to contribute to society in the form of classes within my community. By doing this, it meant I was able to give back by sharing what I know, and experience Ramadhan with those around me. I was part of someone’s Ramadhan experience while having them be part of mine, too.

These four ways of being involved I have mentioned demonstrates how it is possible to have an inclusive Ramadhan, despite not being able to fast. It shows how it is the responsibility of family members to include and encourage those that cannot fast so that they can find hope - to know they are not necessarily missing out on the Ramadhan experience because they are unable to fast.

By encouraging this involvement, people who are unable to fast will still feel they are just as much Muslim as everyone else and not anything less. It will help them focus on striving to reach their maximum potential instead of causing them to feel left out for not being able to fast. Feeling useful, important and involved would therefore pave the way to a more inclusive, fulfilling, and enriched Ramadhan - not only for them but for those around them.

Sa’diyya Nesar lives a life with physical ‘disabilities’ and she writes articles, prose and poetry in the hope of uplifting souls into living a better tomorrow by helping them focus on their abilities. Read more from Sa’diyya on her blog and like her Facebook page for more writing updates: www.sadiyyanesar.tumblr.com

[1] A person is considered disabled due to dependency, but we are all in essence dependent on Allah (swt) with different ranges of abilities and inabilities. There is no clear cut categorisation, which gives a sense of ambiguity as to what determines one to be ‘disabled.’

[sadiyyanesar]

SISTERs Magazine 62nd Issue: “It’s Not Fair!”

               Sa’diyya Nesar takes a closer look at being just or equal with our children Islam emphasizes the importance of treating people fairly and this applies equally to how we treat our children. Justice is elaborated time and time again throughout the narrations of the Prophet (SAW) for example with regards to giving gifts to our children.

Al-Nu’man Bashir was given a gift by his father and recounts what the Prophet (SAW) said to his father: The Prophet (SAW) asked: “Did you give your other children something similar?” He replied that he had not. So the Prophet said: “Fear Allah (SWT) and be just between your children.” (Sahih Al-Bukhari 2857) Here, however, comes the question as to why the Prophet (SAW) reminded the father to treat children justly as opposed to equally. Do not both terms mean the same thing? Or can there be justice without equal treatment? 

These are relevant questions since it is crucial for Muslim parents to understand what is considered fair when it comes to the treatment of children. Justice is considered to be so crucial that parents are reminded to fear Allah (SWT). Lack of justice is considered a sin and deprivation of a child’s rights. An understanding of what both equality and justice mean can provide insight into how to treat children with fairness. Equality is often mistakenly considered the same as justice, but if one were to look closely one would be able to see the differences. 

Equality is defined as treating someone quantitatively the same, especially with regards to giving the same amount of treatment and value. Justice, however, is more related to fair treatment according to the individual’s circumstantial needs. 

An example that can be used to elaborate the difference between the two terms is of the treatment of a baby over a teen. A baby naturally needs more time and care compared to a teen. It does not mean that there is unfair treatment towards the teen but that there is rather justice in avoidance of negligence towards the baby. We cannot, at all times, give the same amount of time, effort, and love towards all children due to each child’s individual circumstance. It does not mean one child is loved more than the other due to the amount of time they receive. Rather, it means that each child is considered and treated fairly according to their needs. A parent who takes heed of such aspects is thus deemed just. Another example that can be used to show the difference between the two terms is of a child with physical disabilities and a child without one. I personally live life with physical “disabilities,”[1] whereas my younger brothers do not. I, therefore, need more time from my parents, especially when it comes to physical support. The time spent by my parents on me does not mean that my parents are treating my brothers unfairly. Rather, it means that, due to my circumstance, I am in need of more consideration. If I received the same amount of time as my younger brothers, this would be regarded as unfair treatment. My life with disabilities has, however, made me internally independent in that I do not need as much emotional support as my brothers - who especially need more of this support after moving to the UK to attend boarding school. My parents, therefore, spend more time talking to them in spite of spending more time with me physically. Both treatments are different, but fair, which means my parents are being just. The above examples show that each child is unique with particular sets of needs and abilities that we should consider in order to provide both fair and just treatment. 

Another aspect to consider is the difference in children’s personalities. For example, one may be more sensitive, another may be less independent. Each child may thus need a different approach. Furthermore, an elder child might be treated differently to a younger one or a daughter may be treated differently to a son. It does not necessarily mean that one child is getting preferential treatment - rather a different approach is needed in order for them to know that they are loved. Everyone has their own particular sets of needs, talents, and interests and parents should show their love appropriately. It's impossible for love to be shown equally in terms of quantity, but it is possible to be both fair and just. 

Going back to the hadith on being just when giving gifts to one’s children, how can a parent be fair? The monetary value of each gift is not the important factor; rather each child’s preferences need to be considered. Maybe one child prefers new clothes and another books, for example. 

By being just, one is not only ensuring the child’s rights and fulfilling their needs, but also one is preventing their child developing low self-esteem, jealousy, hatred, and even resentment towards their siblings. It is important to ensure not only fair treatment but to also explain why love may be shown differently so that all the children can understand and be aware that they are equally loved. So next time one of your children complains that something is ‘not fair,’ take a look at the situation together and decide - have I been just? 

[1] A person is considered disabled due to dependency but we are all in essence dependent on Allah (SWT) with different ages of abilities and inabilities. There is no clear cut categorisation, which gives a sense of ambiguity as to what determines one to be ‘disa

[sadiyyanesar]

SISTERs magazine 76th Issue: “Bullying Without Thinking”

Sa’diyya Nesar reveals abuse many of us accept and even practice.

You are beginning to realize that you faced a form of bullying. It took a long time because it is not the type of bullying you see on TV with buffed up teenaged boys ganging up on the class nerd. It is not the type where your reputation is smeared or you are called names all over social media. It is the type that is usually silenced or ignored, simply because of how you are stereotyped in society. You are told that no one would believe you if you ever spoke up. A technique used by those that bully to cage you so that you don’t tell anyone. It is where you are marginalized by the bully and within the community. It may be done either through exclusion or passive-aggressive tactics that cannot easily be proved. You are trapped into not being able to speak out, or seek help, because if you do, your circumstance is blamed, rather than their attitude and treatment. A form of treatment that you know no one would personally like to endure - simply because it is wrong.

I was born with a physical disability, but I was never made to feel ‘disabled’1 by my family and my community. There were times in my early childhood that I was momentarily frustrated over my circumstance, but that was when I was admitted to hospital for months at a time. I was not the type of child who would get hurt if kids mentioned how I walked differently. I would jokingly say how my walk was penguin-like and unique. I found pleasure in reading during lunch break, so my inability to run in the playground did not bother me. I loved to observe others play and like a little hostess, I found ways to introduce peers that were kind to others that I knew were kind, too.

I did not necessarily face bullying at school, but I witnessed someone verbally and borderline physically bully someone else, and I requested the one who was bullying to stop. They did not stop and I later approached the one who was bullied. I wanted to let her know that how she was treated was not right and that I would help by going to the teacher with her. She agreed and the teacher asked if I faced bullying at school, too. I replied, “No.” She rephrased to ask if there was any mean treatment towards me from those specific girls in the past. I only said that I overheard those girls making fun of how I walk, but that was nothing. I insisted that I only came as emotional support for my classmate who was bullied.

I left the classroom realizing that I would have found it wrong if someone made fun of someone else walking, but found it tolerable if someone made fun of me walking. I just did not feel bullied because I found what I faced from some of my peers outside school a lot worse. I was not only teased, but made to feel bad whenever elders would give me extra love and care, due to my health. I was made to feel bad in various ways from people making fun of my disability, verbally being told that I am different and do not belong, and purposefully being excluded. There were different forms of exclusion, the worst one being when my peer would be extra nice to my friends and extra harsh to me in private, so if I said anything no one would believe me.

I would firstly assume that I misunderstood. I would request to be included in the future, but every time the exclusion was more obvious. It was done in a way that if I ever raised to her the mistreatment, my health - and sensitivity - would be easily used as a reason as to why I felt upset. The focus would not be her treatment of me, but rather my circumstance. I later talked to my peer’s elder sister after a couple of years of me receiving similar treatment from their younger sister. I expressed how I felt like talking to my parents, but I was told by the eldest sister that I maybe misunderstood. I would just cause my parents to worry, she argued, and that I should keep quiet.

I believed her, because I was a child, and I looked at her like an elder sister. I had health challenges that worried my parents, and I did not want to cause them more worry, so I kept quiet. The mistreatment would, however, continue. I would muster the strength to bring it up to them again after a few years, but the same outcome would occur. My health was always used as their reasoning and I always ended up in the same cycle of doubt. Maybe my health was affecting my judgment and they were right. Maybe I was sensitive and should let it go. I was so used to belittlement that I found it acceptable. I did not find what they were doing as wrong. I did not even feel bullied. I just knew that I felt uneasy and that I did not want to be around them much. I thought that I had to fix myself, that I had to grow stronger.

I loved reading as a child, especially about the prophets. I only started to reflect upon their stories during the latter part of my childhood. I found out how Prophet Yusuf (a.s) was excluded by his brothers, wronged, and even hurt. I did not like how Prophet Nuh (a.s) was ridiculed because of his age and message. It disturbed me to know that Iblees wanted to hurt and mislead Adam (a.s) simply because he was different - Adam being created out of clay and Iblees created with fire. Also, Allah (SWT) merely granted Adam (a.s) more knowledge. I got to also read how Muhammad (SAW) was kind and advocated for kindness - How we should treat others the way we want to be treated.

I was beginning to notice aspects within my life after reflecting upon the stories of the prophets. I started to realize that the prophets endured harsher treatment than me but there were slight similarities to how I was treated. Islam helped me accept that there was nothing wrong with me. It made me feel certain in recognizing others’ mistreatment. It is not okay to make fun of someone’s circumstance and to purposefully exclude them. It is not okay to make someone feel bad through belittlement if they are good at something else or if they receive love from elders. It is not okay to ignore or overlook when someone says they feel mistreated. It is not right to make someone feel ashamed or that they are a burden for even raising up the issue. Allah (SWT) has shown throughout history that such forms of treatment are never okay, and this realization was the first step in allowing me to eventually stand up for myself. To not just stand to later fall, but rather keep on standing to eventually break free.

- 1. A person is considered disabled due to dependency but we are all in essence dependent on Allah (SWT) with different ranges of abilities and inabilities. There is no clear-cut categorization, which gives a sense of ambiguity as to what determines one to be ‘disabled.’

Sa’diyya Nesar is a writer and speaker that lives life with physical disabilities. She tends to delve into the hardships faced in her life and derives lessons from the hardships that Islamic figures faced.

Updates: www.facebook.com/sadiyyanesar

[sadiyyanesar]

SISTERs Magazine 71st Issue: “Disability - Divine Punishment or Blessing?”

"Disability - divine punishment or blessing?"

Karma is the belief that the events that happen in our lives are based on how we have lived our previous lives through reincarnation. Whatever good or bad that happens to us in this lifetime is caused by the moral law of the universe. It therefore means that if we did something bad in our current or past life we would ultimately suffer in the future.

Disability, be it intellectual or physical, is a form of suffering.

By having a disability, you ultimately struggle in order to adapt and survive everyday life. It therefore can be easily deemed as something negative as opposed to positive, especially when having a misconstrued understanding of karma. Disability can thus be viewed as a consequence of past inappropriate actions that occurred in either one’s current or previous life.

The belief of karma runs high in the East after the emergence of the three Eastern religions that are Buddhism, Hinduism and Sikhism, where some that are raised in the East - particularly the older generations - believe in it, despite not being followers of these religions. They may concur with the belief due to how this form of thinking is so embedded within Eastern culture, resulting in it being part of the societal norms.

They may adhere to the societal understanding of karma without knowing the detailed teachings of karma within the three religions. It is ignored that suffering can also be deemed as something positive instead of merely negative - how suffering due to karma could lead one to spiritual growth and enlightenment in spite of previously not living a righteous life.

Surprisingly, the communal concept of karma also runs high amongst some Muslims from Eastern backgrounds. They too believe that disability is usually associated with being a punishment from Allah (subhana wa ta'ala), as opposed to a blessing. It is usually believed that those who face a disability are cursed and unfavoured by Allah (subhana wa ta'ala). To be a parent to a ‘disabled’[1] child is often considered a result of previous sinful actions.

This communal attitude is something that I faced due to living life with physical disabilities and being born and raised in Hong Kong, while being from Pakistani descent.

Hong Kong - although an international hub - has some people who associate any form of suffering as bad luck; therefore, people with disabilities would generally be avoided or overlooked. The rise in knowledge and globalisation has, however, provided more awareness and understanding towards any form of suffering whereby eradicating any previous misconstrued beliefs.

The hardest of judgements faced were mostly from some Pakistanis within my community - a community where Muslims are in the majority but with non-Islamic cultural practices deeply rooted into their everyday lives.

I had some relatives that would easily conclude that what my family and I were facing was a divine punishment from Allah (subhana wa ta'ala). They went so far as to believe that their levels of piety were a lot higher as my family and I were enduring what we deserved due to the “sins” of my parents.

This ignorance can harm a young child who is surrounded in such an environment because they can end up believing whatever is said. There was a time where I did wonder if I was a form of punishment from Allah (subhana wa ta'ala). I wondered whether or not my struggle was a mark of my ultimate doom; however, with time, I came to see what Islam truly said counter to what some Muslims were saying.

The correct understanding of what Islam says helped me internally grow to where I ultimately got to see how my ‘disability’ was a blessing in disguise - not a punishment.

Below are the steps in which I realised that having to struggle or face any form of disability was not a punishment, but rather a blessing:

1. The Prophets tasted hardship

The Prophets are the most beloved to Allah (subhana wa ta'ala) and they were touched with affliction. It therefore does not make sense to say that suffering - especially in the form of illness - is a means of punishment from Allah (subhana wa ta'ala).

2. The understanding of life’s purpose

It is evident from the lives of the Prophets that their hardships were a means to bring them closer to Allah (subhana wa ta'ala) and that is also our ultimate purpose, too. We aim to have deeper insight into life’s realities while learning to have the correct attitude in order to increase our ranks for the betterment of our afterlife.

“When I test my servant by taking away his two beloved [eyes], and he remains patient, I grant him Paradise.” (Bukhari)

Trials are not here to chain us down, but rather for us to learn from and grow. Prophets were sent to help us better understand what our attitude towards trials should be so that we may attain Paradise. This understanding of life’s purpose and trials helped me better see that trials are not there to bring us down - how they are not sent as a punishment - but can ultimately be a blessing, especially if we choose to learn from them and grow.

“We will surely test you through some fear, hunger and loss of money, lives, and crops. Give good news to the steadfast.” (Al-Baqarah:155)

3. The awareness of Allah’s (subhana wa ta'ala) qualities

It is unjust to punish someone without them knowing what for or without any warning, therefore, to claim that Allah (subhana wa ta'ala) is punishing an innocent child with a disability due to the non-specified sins of the parents alludes that the understanding that you have of Allah (subhana wa ta'ala) is of Him being unjust.

It is not Allah (subhana wa ta'ala)'s nature to be unjust, but rather He is Merciful and Kind. The awareness of Allah (subhana wa ta'ala)'s qualities can thus help one understand who Allah (subhana wa ta'ala) is and what our struggle is in relation to Him.

I additionally discovered that Allah (subhana wa ta'ala) created the children of Adam (alayhi salaam) with honour and fairness, and that if you are deprived of something, you are compensated with something else.

“We have certainly honoured the children of Adam.” (Al-Isra:70)

A person may not have the ability to see but may have heightened hearing, or a person may not have the strength to walk but may have the internal strength to comfort a soul. Allah (subhana wa ta'ala), out of His Merciful nature, blesses one to excel in other abilities to compensate one’s inability. To have a disability is therefore a means for you to discover and uncover the blessings within your life that are just waiting to be found.

The aforementioned points show the importance of gaining knowledge and having the correct understanding of any specific religion because with understanding, you may find that what you previously thought was not true. Knowledge is a tool and means to eradicate prejudices and replace them with lessons that are gems - gems that allow you to see the world around you in a different light.

Trials are not there to destroy you, but rather to build you up and grow. Your life with disabilities is a just a means to have more blessings flourish - to grow closer to Allah (subhana wa ta'ala), grow in understanding yourself, grow in understanding the world around you, and experience life on a whole different level, with deeper meaning and insight.

[1] A person is considered disabled due to dependency, but we are all in essence dependent on Allah (subhana wa ta'ala) with different ranges of abilities and inabilities. There is no clear cut categorisation, which gives a sense of ambiguity as to what determines one to be ‘disabled.’

[sadiyyanesar]

SISTERs Magazine 75th Issue: "Self Care for People with Disabilities."

The Sunnah of Prophet Muhammad (saw) inspires Sa’diyya Nesar towards self-care and away from self-neglect. 

Life with physical ‘disabilities,’ automatically leads you to believe that there is no hope of improving your physical condition. This belief can easily cause you to start neglecting yourself from properly combing your hair to finding the burden in washing soap from your face. Every effort towards taking care of your physical body not only feels like a chore, but a complete waste of energy and time. You do not see the point of why you should bother to try, especially when you see no signs of definite progression. You feel like the stamina within your arms and legs are declining day by day, and it is frustrating to face that reality when you need to ask for help. You, however, do not consider it “self-care” if others are helping and rather look at it as a favor you have to one day repay. You, therefore, prefer to have the days go by and not do anything, and the inability to properly self-care on your own turns into self-neglect - neglect that you find solace in, because it does not require dependence nor effort that seems wasted. You soon find this negligence standard and even acceptable, because you are conditioned to believe that there is no point in trying to maintain your almost dysfunctional body. 

This is how I felt in my early teens. A time when girls discover beauty magazines and have the general enthusiasm in following the latest trends and applying the latest self-care products in order to feel beautiful. I did not feel beautiful nor did I feel ugly. I simply did not care, because my focus was just surviving the next day where a lot of the times survival meant avoidance. To simply not spending the extra minute to moisturize my face or taking in an extra glass of water. 

I knew that it was our duty as Muslims to look after our bodies, but at first, I did not find it applicable to me since my body was not like most. I considered self-care within Islam to be proper ablution and bowing down shoulder to shoulder in prayer. I, however, could not bow down nor did I find my efforts towards attempting to do ablution fruitful because of how I could not physically do it according to the Sunnah. Everything that I did always seemed half done and done very poorly regardless of the maximum effort made. The fact that I could not stand shoulder to shoulder in prayer with the rest of the community further led me to feel that I was not truly part of the community and, therefore, do not have the same conditions or expectations. 

I was too focused on avoiding actions and how I cannot do what the Prophet (saw) did for self-care, that I did not consider what the Prophet (saw) abstained from to promote self-care. Self-care does not necessarily mean things to do but can also mean things to avoid. I was only able to recognise this once I developed breathing difficulties whilst returning home in the car after I was invited for a meal. 

I was beginning to find it hard to breathe in my mid-teens whenever I traveled in any transportation whilst feeling full. My breathing would get affected to the extent that my lips would turn slightly blue due to the pins and needles in my head from lack of oxygen. I always, however, felt pressured to please the host and not wanting to worry my parents, so I would finish off everything on my plate. I did not want to seem rude, so I ignored my body. I did not know how to continuously handle the situation, so I started to either avoid going to gatherings or I would eat at home two hours before leaving for the car. It was, however, impossible to always maintain this, and I did not know how to solve it until I came across this Hadith: “No human fills a vessel worse than his own abdomen: a few bites are enough for man to keep his body upright, but if it is indispensable, then a third for his food, a third for his drink, and a third for his breath.” (Ahmed)

What fascinated me about the Hadith was not the mere avoidance of taking in more than two-thirds of both food and water but rather the acknowledgment that space for breathing is one-third - taking care of your breathing is as important as the natural need of feeding and hydrating our bodies. I am harming myself if I neglect my breathing and it is just as harmful - or maybe even more - as starving and dehydrating myself. It is, therefore, not just self-neglect but self-harm. This harm did not provide me with solace but rather the solution found within the Sunnah did; it was easier for me to explain to others how I did not want more than few bites of food because it was the Sunnah. I was starting to learn how to take care of my body because of the Sunnah and the blessed solutions found within it. 

This discovery and alleviation found within the Sunnah sparked a shift within me where I not only took in a few bites whenever out, but I tried to stand or walk a few steps after a meal. I am someone that usually avoids walking because of the difficulty, but when it came to looking after my breathing, I started to appreciate the Sunnah of walking after a meal. 

It may have had been difficult for me to walk, but I tried to focus on how I was still able to and that I was given a wonderful meal to appreciate and enjoy. 

“It is He who made the earth tame for you - so walk among its slopes and eat of His provision - and to Him is the resurrection.” (Al-Mulk: 15) 

The fact that Allah (swt) made most of the land flat instead of steep is a blessing, and the reality of there being different kinds of food to nourish our bodies is also a blessing. I grew curious to try out different foods that the Prophet (saw) liked such as honey and dates. To have a few bites of different fruits or dishes was something I looked forward to and found great joy in. It nourished me and allowed me to better take care of my body. Furthermore, to know that the Prophet (saw) loved something made me love it and realise its blessings even more. 

I still take a long time washing my face, but the fact that the Prophet (saw) cared about his body motivates me to care. I now do not avoid it but rather spend an extra minute to care for myself, from using olive oil as recommended by the Prophet (saw) to even sometimes using aloe vera on my skin. I may not see the benefits straightaway, but there is no denying that I end up feeling fresh and good. My health may not be the best, but there is still something to maintain; avoidance promotes idleness, and this idleness does not only neglect your body but your mind and soul. 

Sa’diyya Nesar is a motivational speaker and writer that lives life with physical ‘disabilities.’ She writes prose and poetry with the hope to uplift souls into living a better tomorrow. Follow her Facebook page for more updates: www.facebook.com/sadiyyanesar 

1. A person is considered ‘disabled,’ due to dependency, but we are all in essence dependent on Allah (swt) with different ranges of abilities and inabilities. There is no clear-cut categorisation, which gives a sense of ambiguity as to what determines one to be ‘disabled.’ www.sisters-magazine.com for more related articles. 

[sadiyyanesar]

SISTERs Magazine 2015 August article: Gems from the Story of Musa (a.s)

It is natural for Muslims to look at Islamic stories of the past to gain inspiration and guidance on how to cope with life’s trials today. My life with physical ‘disabilities’[1] has caused me to want to have proper understanding on how to cope with my life’s challenges. It pushed me to want to look at the stories of the Prophets in order to see if any of them went through any form of physical difficulty and to see whether or not lessons could be obtained on how to cope with the physical challenges that I faced. The story of Musa (alayhi salaam) provided me guidance on how to deal with physical difficulties due to how Musa (alayhi salaam) faced his speech impediment from early childhood. Though he had difficulty with speech, Allah (subhana wa ta’ala) still instructed Musa (alayhi salaam) to speak to the Pharaoh. Musa (alayhi salaam) therefore did not only have the internal challenge of facing the Pharaoh, but also the external challenge of having to deliver Allah (subhana wa ta’la)  message.   That Allah (subhana wa tamale) knew of Musa (alayhi salaam) difficulty but he still chose him, at first puzzled me. When looking deeper, it helped me understand not only why Allah (subhana wa ta’ala) did so, but also the lessons that could be applied to anyone that is facing any form of physical difficulty. 1. Obey Allah (subhana wa ta’ala) by striving.  Musa (alayhi salaam) did not use his physical difficulty as an excuse when instructed to deliver a message to the Pharaoh. He instead shifted his focus to obeying Allah (subhana wa ta’ala) and trying. He supplicated to Allah (subhana wa ta’ala), asking Him to give him ease when delivering his task. Musa said, ‘O my Lord! Expand me my breast; ease my task for me.’ (Taha: 25-26) 2. Request Allah (subhana wa ta’ala) to send help.  Musa (alayhi salaam) recognised his limitations, and he requested Allah (subhana wa ta’ala) to appoint his brother Haroon (alayhi salaam) as a Messenger so that he could help him deliver Allah’s message alongside him. Musa (alayhi salaam) said, “And my brother Haroon - he is more eloquent in speech than I - so send him with me as a helper to confirm (and strengthen me) for I fear they may accuse me of falsehood.” (Al-’Ankaboot: 34) This verse firstly demonstrates how Musa (alayhi salaam) did not only obey Allah (subhana wa ta’ala) by trying, but also recognised Allah (subhana wa ta’ala)’s Mercy in providing help and aid. Musa (alayhi salaam) seeking Allah (subhana wa ta’ala)’s help shows how it is encouraged to ask Allah (subhana wa ta’ala) for help, especially if you know that you are trying to do tasks for Allah (subhana wa ta’ala)’s sake but fear the ineffectiveness without aid due to the difficulty faced. It thus demonstrates how there is nothing wrong in seeking human assistance. Musa (alayhi salaam) additionally recognised that he was given the main responsibility to deliver the message where he requested Allah (subhana wa ta’ala) to only send Haroon (alayhi salaam) as a means to strengthen him when delivering the message. Musa (alayhi salaam) therefore had no doubt that Allah (subhana wa ta’ala) would make his speech effective with aid. 3. Complete trust and reliance.   Musa (alayhi salaam) therefore knew that with aid, obeying and trying for Allah (subhana wa ta’ala)’s sake would be sufficient. Allah (subhana wa ta’ala) ultimately moves hearts, so we just need to try our best and leave the rest to Allah (subhana wa ta’ala). Musa (alayhi salaam) therefore had complete trust and reliance that Allah (subhana wa ta’ala) would make his speech effective in spite of his speech impediment. Again, Musa’s (alayhi salaam) confidence and trust in Allah (subhana wa ta’ala) is shown in his du’a: “My Lord, expand for me my breast [with assurance] and ease for me my task. And untie the knot from my tongue. That they may understand my speech.” (Taha:25-28) The aforementioned three steps of obeying Allah (subhana wa ta’ala), requesting His help and trusting Him gave Musa (alayhi salaam) the courage to face his physical difficulty. The process of facing his external challenge helped him overcome both his physical and internal hesitancy. We as humans may start off hesitant and scared when facing an obstacle but if we focus on these three steps, we would grow externally and internally. Hesitancy would then turn into courage, for bravery is not the absence of fear but rather the presence of it. Musa (alayhi salaam) was fearful of touching the snake but once commanded by Allah (subhana wa ta’ala), he obeyed and the snake turned into a staff. This shows that Allah (subhana wa ta’ala) would grant us help whenever we strive to obey Allah (subhana wa ta’ala), especially if we have the presence of fear. By facing obstacles, Allah (subhana wa ta’ala) would help us make it through to the other side - just like how He did with Musa (alayhi salaam) by splitting the sea. We may be tested with physical difficulties but Allah (subhana wa ta’ala) will always compensate us with something far greater. Musa (alayhi salaam) may have struggled in speech but Allah (subhana wa ta’ala) blessed him with something that no other Prophet was blessed with before him - the ability to directly talk to Allah (subhana wa ta’ala). The story of Musa (alayhi salaam) does not only give guidance on how to cope with physical difficulties, but also demonstrates how we should have hope. Instead of having self- doubt or focusing on excuses, we should strive to grow, obey and trust that Allah (subhana wa ta’ala) understands where He shall grant us ease. [1] A person is considered disabled due to dependency, but we are all in essence dependent on Allah (subhana wa ta’ala) with different ranges of abilities and inabilities. There is no clear cut categorisation, which gives a sense of ambiguity as to what determines one to be ‘disabled.’ Sa’diyya Nesar lives a life with physical ‘disabilities’ and she writes articles, prose and poetry hoping to uplift souls into living a better tomorrow by helping them focus on their abilities. Read more from Sa’diyya on her blog and like her Facebook page for more writing updates: www.sadiyyanesar.tumblr. com More at: sisters-magazine.com 

[sadiyyanesar]

SISTERs Magazine 2015 July Article: The Balancing Cure

It is easy for someone with physical 'disabilities,'[1] to unintentionally neglect their external state due to the physical challenges that they face. They may even neglect it so much so that they avoid doing any physical activity out of the fear that it may cause them frustration. They instead focus on their internal abilities by busying themselves with mental activities. Mental activities which are ordinarily beneficial become used as an escape mechanism in order to avoid the physical obstacles faced in everyday life. They would additionally avoid any mental activity that requires any form of physical movement where they thus limit themselves in trying out new things or discovering new ways to grow. This end result hinders them from reaching their maximum potential.

There are also those with physical ‘disabilities’ who go to another extreme where they harm their internal growth by only focusing on their external state. They dwell on the things that they cannot do and consistently push themselves to try, regardless of there being no possibility to overcome their limitation. They try to train up, but do not seem to find themselves getting anywhere resulting in them feeling frustrated. The lack of progress can inadvertently affect their self-esteem and cause them to spiral into depression. They thus neglect cultivating their internal state where instead of abiding to positivity, they drown in misery.

At times I have fallen into both groups. In the earlier part of my childhood, I just focused on my external state. I tried to do things I knew I could not do, time and time again, only to be frustrated when I found myself not getting anywhere. I would try to run but found myself stumbling or I would try to climb the stairs and start shaking out of needing physical support. I thought that I would improve the next time, but the next time I either did not get anywhere or lost strength. I therefore felt the need to maintain my physical strength and was consumed over things that I had no control over. Ultimately, I felt angry and looked at life with negativity without realising that I was neglecting my internal self and growth.

Eventually, I avoided physical activity except when it came to minimally moving from one place to another. I knew that I could do more, but I did not want to do more due to not wanting to revert to feeling frustrated. I therefore avoided using my maximum potential both physically and mentally. I missed out on a great deal during this time - for instance, I avoided Islamic events because of the overwhelming crowds. I did not want to have to struggle when it came to walking even though I was able to walk slowly. I did not want to have to face any form of physical obstacles so I just preferred to stay indoors and read. I therefore tried to escape the world around me by busying my mind with activities that required little or no physical input as a coping mechanism - a means to neglect my external state.

I recently broke this cycle when I discovered the importance of balancing both our external and internal state. As Muslims, we should not neglect our physical bodies due to the body being an amanah (trust) from Allah (swt). Allah (swt) has given us these “vessels” to look after and take care of regardless of the obstacles that we face. Obstacles are present to cultivate us both externally and internally - we should find out how to turn our obstacles into helping us internally grow. Once I accepted that we are all put on this earth to have different forms of external tests, I was able to use my external condition to have a positive mindset and grow in character.

The shift in positive mindset firstly occurred by accepting the external test that I was given from Allah (swt) - to not complain over my physical limitations, but rather fully accept them. This acceptance made it easier to not feel frustrated over the things that I could not do. By not feeling frustrated, I was then able to appreciate the physical things that I could do. The awareness of how Allah (swt) gave us abilities to use motivated me to keep on trying while being aware of the limitations I faced. By discovering the physical things that I could do, I was able to focus on how to grow through the physical act of persistence and the internal cultivation of patience.

By balancing both internal and external growth, it made it easier to face the outside world despite the obstacles faced. It was now easier to go to Islamic conferences despite the crowds and even give talks by appropriately using the abilities that I have. I am physically unable to talk for long so I compensated by talking for 10 minutes and giving the rest of my 20 minute speech by showing a pre-recorded video of it. I previously would have avoided the situation altogether, but by being able to accept my limitations, it has allowed me to discover the things that I can do while trying to improve. Obstacles are therefore now not used as an excuse to not face the world, but rather as a means in striving to discover how to overcome hardships and directly grow from them.

Sa’diyya Nesar lives a life with physical ‘disabilities’ and she writes articles, prose and poetry hoping to uplift souls into living a better tomorrow by helping them focus on their abilities. Read more from Sa’diyya on her blog and like her Facebook page for more writing updates: www. sadiyyanesar.tumblr.com

[1] A person is considered disabled due to dependency, but we are all in essence dependent on Allah (swt) with different ranges of abilities and inabilities. There is no clear cut categorisation, which gives a sense of ambiguity as to what determines one to be ‘disabled.’

See more at: sisters-magazine.com

[sadiyyanesar]

Quality Over Quantity: Ramadan with ‘Different,’ Abilities.

I remember when I was first introduced to the month of Ramadhan. It was a typical hot summer’s day ten minutes before the end of my Qur’an class. The last ten minutes were usually spared for either an introduction to Islamic practices or narrations of episodes from the life of the Prophet Muhammad (saw). It was just one month before Ramadhan therefore it served as perfect timing for our teacher to introduce Ramadhan to his young pupils.

The last ten minutes of Qur’an class was usually a time marker for my peers - it meant that they had ten minutes left until they could go out to run and play. It did not make much of a difference to me because unlike them I was unable to run and play. I was unable to be a part of that ritualistic something they were all a part of after class due to my physical ‘disabilities’. For my part, that last ten minutes of class was something I savoured - something that I wanted to prolong without wanting it to end.

It may have been a typical hot summer’s day ten minutes before the end of class but I found that class to be somewhat different from other days. I found it different because the introduction of Ramadhan meant the introduction to the concept of breaking the fast at the ending of Qur’an class. That meant that instead of the ending of class there would be extra time spent in the form of preparing food and breaking the fast together instead of my peers leaving to play. It was a chance for me to spend time with my peers after Qur’an lessons without the fear of not being able to catch up or being excluded.

After that day, I would count the days with my fingers as to when Ramadhan was going to arrive while also rushing back home after class to read more about Ramadhan while my peers would go out to play. I came to learn about the Islamic spirit found in Ramadhan which meant everyone regardless of race or age would gather together to break their fast whilst in the remembrance of Allah (swt). The more I read the more I wanted to be included - to be part of something beautiful in the name of Islam, especially with my peers.

At long last, the month of Ramadhan was just few days away - I felt the rush of excitement because I was about to not only feel the Islamic spirit during the month of Ramadhan but also be included! I was about to be part of something - part of the Islamic community.

The night before Ramadhan I happened to catch a cold - I was prone to catch the flu easily due to my physical ‘disability.’* I tried my best to hide my illness, but my weakness from it was not something that could be easily hidden. I was rushed to the hospital to prevent me from having my flu develop into pneumonia. I then found myself admitted to the hospital for three weeks.

My heart sank. I was missing out on Ramadhan and I was unable to fast or even break the fast with fellow Muslims. All I had were Islamic books with me to read on the Islamic spirit on Ramadhan, but it was as if I was on the outside looking in - I was not part of it and I was starting to lose hope that I ever would be.

I was let out of the hospital the final week of Ramadhan but was not able to go to Qur’an classes for a few days. There were three days remaining of Ramadhan. I beseeched not only my parents but also Allah (swt) to not only let me get the chance to attend Qur’an classes again but also to fast - to fast with my peers.

Allah (swt) is the hearer of cries and answerer of supplications - before I knew it, I found myself attending the last two days of Qur’an classes. I was not allowed to fast on the second to last day, however, therefore I was not able to break my fast with my peers. A part of me broke inside because I was not only feeling left out from the Islamic community but also starting to feel left out from Allah (swt)'s favors. I walked back home with tears on that second to last day of Ramadhan; firstly because I didn’t know if it was the last day of Ramadhan due to the sighting of the moon and secondly because I did not know if an extra day would make anything better due to the high chance of not being included again.

The last day of Ramadhan arrived and, although I was unable to wake up before dawn, this day was different - I refused to eat or drink. I hoped Allah (swt) would have included that day of fasting even if it were for only half a day. I trusted that Allah (swt) would give me the chance to be included amongst the Muslims when breaking the fast.

I went to the mosque that day feeling a sense of triumph - I was able to break a fast with my peers! However, I began to feel somewhat shattered when I saw my peers showing each other on their fingers the amount of fasts they had made just as I had used my fingers to count down the days until Ramadhan. I felt excluded more than ever because no one assumed I even fasted, but I tried to reassure myself in thinking that at least Allah (swt) knew and that I was still a kid therefore their assumption was to be expected. However, years passed in which every Ramadhan was the same as this one, even after hitting puberty - I missed a lot of fasts but even if I did fast it was usually overlooked.

It was only last year that I was able to keep all my obligatory fasts and I still had my childish habit of excitingly counting the days of when Ramadhan would arrive. Last Ramadhan was when I began to feel included, but also now noticed the emphasis by Muslims both young and old on the number of fasts performed or the number of verses read. The focus seemed to be on the quantity over the quality and I then began to realise that was why I had been easily excluded during Ramadhan throughout my life. The quality of fasts was not really given much importance. One member of the Ummah would feel helpless and not necessarily feel part of the Islamic Ramadhan community, even if they made just one fast with the purest and the most eager-filled intention. Therefore, if Muslims want to include one with physical disabilities or those new to fasting, then the Islamic society as a whole should try to focus on and encourage others to value the qualitative form of fasting as opposed to the race in terms of the amount of fasts. By doing so it would build a more inclusive environment for those who struggle more than others when it comes to fasting. After all, Allah (swt) does not reward according to the amount of fasts but rather the quality, especially if done in difficulty. Therefore, try to focus on the quality to guide your quantity of fasts - and console those who have difficulty in quantity because there is hope that their quality is far greater and better.

*A person is considered disabled due to dependency but we are all in essence dependent on Allah (swt) with different ranges of abilities and inabilities. There is no clear cut categorisation, which gives a sense of ambiguity as to what determines one to be ‘disabled.’ Sa’diyya Nesar is a writer who hopes to uplift others through words by helping them focus on their abilities. Read more from Sa’diyya on her blog: www.sadiyyanesar.tumblr.com.

[sadiyyanesar]

SISTERs Magazine March Issue: Avoidance of Nicknames and Physical References

Sa’diyya delves into the importance of not using certain words that may prove insensitive towards those with differed abilities. After reading Rachel Cohen-Rottenberg’s Huffington Post article on “10 Reasons to Give up Ableist Language,” towards those with any form of ‘disability,’[1] I began to realise the dire need of addressing similar reasons as to why we as Muslims should similarly give up using certain terminologies towards those with differed abilities. It has been addressed time and time again that we as Muslims should not use racial slurs or single out someone by distinguishing them from their racial features due to how Allah (SWT) recognizes and distinguishes us through our levels of righteousness. It is, therefore, common knowledge of Muslims to avoid references to racial features that may prove insensitive towards any race. However, it has not been thoroughly addressed that we could easily fall into the trap of distinguishing and being somewhat insensitive to those that may appear physically different, not due to their racial features but rather their health or physical structure. The form of language that may prove insensitive towards those with differed abilities are terminologies that are usually associated with disabilities in a negative light, such as nicknaming or referencing one as “crippled,” or “short,” and even using terminological metaphors such as,“the economy has been crippled,’ “you’d be insane to believe that,”or even “they’re blind to the suffering of people.” The use of words such as crippled, insane and blind, automatically categorises the types of people with ‘disabilities,’ by associating ableist terms with scenarios that are non-related to physique in a negative light. This results in stigma and makes people associate any form of ‘disability’ as something bad, in so doing, those with differed abilities not only do not feel welcomed or part of the community, but rather find it hard to accept themselves due to feeling bad from the negative association implemented by those around them. It affects those with differed abilities internally with regards to their self-esteem and acceptance to a great extent without them even knowing it, which proves that ableist words are not just words but rather words that can shape someones outlook of life and perception of themselves in a destructive way. I remember my classmate telling me that she did not want a crippled cat; at the time I felt as if I was looked as a crippled human being by others - not a full one - one less deserving to be loved and accepted, just like the crippled cat. At the time, I did not know the extent to which it would harm me, but as I grew, I found it acceptable to not receive the nicest treatment from others. I found it acceptable due to my “disability.” I thought I deserved less. I did not understand why I felt that way, but after a couple of years I began to realise that physical references to my ‘disability’ or any form of disability towards others or a scenario affected me internally, to the extent of not allowing myself to grow or have the ability to accept myself. This has shown me the need of being cautious about not using ableist terms, because it could prove harmful towards those with differed abilities in terms of their development and self acceptance. It is not only harmful towards those with different abilities but rather those that are using such terms both in religion and character. Allah says, “O you have believed, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames. Wretched is the name of disobedience after [one’s] faith. And whoever does not repent— then it is those who are wrongdoers.” (Al- Hujurat:11) The verse shows that it is harmful for one’s faith because it involves ridiculing someone based on their physical appearance or inabilities in an insulting manner - no one would like to be referred to as “the the sister who walks funny,” or “the sister who mumbles due to speech difficulty,” especially when there is so much more to that sister. One would thus be doing onto others what we would not want anyone to do to us. Furthermore, it would be considered as backbiting if the referral is done behind the person’s back especially after knowing that the person might not like to be called in that way. It would therefore be as if you are eating the flesh of your sister in faith, as backbiting is referred to as that in the Qur’an. It also prevents one from growing in character because it allows one to use words that have been associated with belittlement and oppression in the past, even though it may not be necessarily intended by the person using it. There are so many other words to choose from. Using more respectful means to refer to a person would not only allow one to further grow in character, but rather also allow those with differed abilities to not feel bad or have the fear to internally grow. Refraining from using inappropriate nicknames and descriptors would assist those with differed abilities in growing, because you would not be shaping their disability as their sole identity by constant referrals, but rather you would allow them to focus on their abilities as opposed to their inabilities. I remember the extent to which I was affected where whenever I had to meet someone new, I would describe myself as “the one using the wheelchair” or “the one who walks slowly,” prior to meeting them so that they would spot me. I reduced myself to make it easier for the other person when I could have easily described myself as the one wearing a purple top or the one sitting by the table. If such references were not used so much I probably would not have felt the need to belittle myself in such a way. In addition to that, the avoidance of using such terms also gets rid of ignorance - jahliyyah - because in reality there is no clear cut definition of what a disability is. There are those that are “blind,” to some extent, but they get to see and understand the reality of life in a more deeper sense than those that can apparently “see.” There are those that are “deaf,” but they may be able to communicate in more detail and even hear the cries of the oppressed. After reading Helen Keller’s autobiography - a woman who apparently could not “see,” or “hear” - it felt as if I could see and hear for the first time especially since she brought the world to life in exceptional ways. Furthermore, we are all “disabled,” and “different,” to some extent. Some of us wear glasses and some of us do not. Also, some of us lift weights and some cannot, therefore why is there the need to categorise and limit those with a little more apparent “disabilities,” through words, especially if we are those that follow Islam - a religion of equality and respect - in hopes to raise justice for the oppressed towards the hearts that are ignorant? Definition of ABLEISM: Discrimination or prejudice against individuals with disabilities. From the Merriam-Webster dictionary Sa’diyya Nesar is a writer who lives life with physical ‘disabilities,’ and hopes to uplift souls through words by helping them focus on their abilities. Read more from Sa’diyya on her blog: www.sadiyyanesar. tumblr.com [1] A person is considered disabled due to dependency but we are all in essence dependent on Allah I with different ranges of abilities and inabilities. There is no clear cut categorisation, which gives a sense of ambiguity as to what determines one to be disabled. Read more at: sisters-magazine.com 

[sadiyyanesar]

SISTERs Magazine October Issue: An Islamic Treasure in Dragon City by Sa'diyya Nesar

Sa'diyya Nesar unravels the history of Hong Kong's unique historic mosque that lays amidst the city's skyscrapers. 

When setting foot in the streets of Hong Kong you automatically come across an array of skyscrapers one after the other, most looking exactly the same with their tall and grey steel structures blocking the hills that lie hidden behind their skyline. Hong Kong’s skyscrapers mark the time of modernity and the rise of globalization, paving the way to wiping out historical and cultural architecture except those forgotten in corners and abandoned streets of the Dragon City. 

Muslim tourists passing through the airport’s gates may quickly think that there are few or no mosques at all in the city of skyscrapers or, if there were mosques, they would likely follow suit blending into the monochrome landscape. This is the case with some mosques in Hong Kong - mosques that are built in the form of contemporary buildings - but there is one magnificent mosque out of the five total in Hong Kong that truly stands out. When entering its gates one feels transformed and taken away - not only to a different place but to a different era. It is a mosque so special that it is recognised and valued not only by Muslim locals, but also non-Muslims as the government has declared it one of Hong Kong’s historic monuments, prohibiting its destruction. 

This mosque is located two minutes away from the famous tourist streets of Stanley where there is an array of shops that include Chinese art, antiques and temples beside the sea with a mixture of the city’s modern skyscrapers in between. Stanley Mosque is a historical monument, surrounded by modern buildings, but hidden behind Stanley prison’s entrance gate beside the sea, hills and trees with nature flourishing. 

Stanley Mosque was built in the mid-1920s making it the second oldest mosque in Hong Kong, with it being declared a historic monument in 2009. It was built with classic Islamic geometrical designs and includes a courtyard, prayer hall, and minarets. From a distance it is striking compared to the buildings that lie before it. Muslim police officers working in the Stanley prison built Stanley Mosque during the time Hong Kong was colonized by Britain. The British hired Muslims from India - including today’s Pakistan and Bangladesh - since it was also under British rule at the time. Global trade was also common in the region due to Hong Kong being surrounded by seas, thus establishing it to be a financial hub where Muslim traders also later resided. There was therefore an increasing need to establish a place of worship. Stanley Mosque was first merely an open ground for Muslims to pray, then later it was a simple temporary bamboo structure to shelter its worshippers until 1937 when a concrete structure was built. 

Stanley Mosque is an inspired replica of Badshahi Mosque in Lahore, which is also known as the Emperor’s Mosque, built during the Mughal Empire. Badshahi Mosque has the appearance of Indo-Islamic architecture, as Mughals were once an Indian Islamic dynasty, which ruled most of northern India including present-day Pakistan from the 16th century to the mid-18th century. There are similarities between both mosques in terms of its brownish, orangey-red structure juxtaposed with its white marbled courtyards. Stanley Mosque follows similar architectural style but with minor modifications to adapt to local circumstances; however, the similarity of both mosques reflects the nostalgia amongst Muslim inhabitants in Hong Kong seeing as most were from northern India. The need to build the mosque was not only an act of nostalgia but also an act of enthusiasm from the Muslims to continue with their religious practices, to establish a centre for a Muslim community and also to contribute to Hong Kong’s culture by integrating with the local Chinese Muslim community. The Muslim police staff at the time received modest earnings of around 10-20 Hong Kong dollars per month, but regardless of that they all took the effort to spend part of their salary on the construction of the mosque and to help build it after work hours.  After the completion of the mosque’s structure there were occasional ripples and fears of it being demolished. The first was during World War II in 1945 when the Japanese occupied Stanley, including Stanley Mosque due to it being near to the sea and the prison. The mosque was used as a stable for war horses and even after World War II it could not resume its religious and social functions due to it being used as shops by both British and Chinese staff from the prison. The remaining Muslim staff began to write letters to the British colonial government in Hong Kong and eventually the rights were given back. However, as years past many of the Muslim police staff retired with little Muslims being left so that in the 1990s non-Muslims residents wanted to demolish it and turn it into a playground. Nevertheless, the handful of remaining Muslim police officers left hired an Islamic teacher for Qur’anic lessons to be taught to the local children. 

I was one of those children. I was born and raised in Stanley in the 90s and going to the mosque every day was habitual for me. I learnt how to read the Qur’an there and would run and play within the mosque’s courtyard and, as the years passed, I slowly discovered and built my Islamic identity. My father was one of the few Muslim staff left compared to the hundreds of Muslim staff in the 1920s. There was no fear of the mosque being demolished even with such small numbers due to the establishment of Qur’anic classes for children. It was nevertheless proposed again by the surrounding non-Muslim inhabitants to have the mosque demolished and turned into a playground. The Muslims took action again, asking the government to assess the situation. Some research was done by university students bringing attention to Stanley Mosque’s historical significance.  The extensive research done by the students and the government, with the provision of historic letters by Muslims before and during World War II donated by current day Muslim staff, gave base for the government to officially declare Stanley Mosque as one of the historical monuments of Hong Kong. This declaration gave security and hope for future generations of Muslims in Hong Kong to use the mosque especially for their children like those before them. A place for children to not only grow and discover Islam but to also find their Muslim identity due to being given a chance to experience a sense of an Islamic community- a truly unique Islamic community in the midst of Dragon City’s skyscrapers and a blend of multiple cultures and a great history. 

Sa’diyya Nesar lives a life with physical ‘disabilities’. She writes articles, prose and poetry with the hope of uplifting souls so that they live a better tomorrow by helping them focus on their abilities. Read more from Sa’diyya on her blog and like her Facebook page for more writing updates: www.sadiyyanesar.tumblr.com. 

For more magazine issues visit: www.sisters-magazine.com  

[sadiyyanesar]

SISTERS magazine december issue: Different ability focus--changing perceptions for an inclusive ummah

When going down the streets in many parts of the world it is customary to come across the blue and white wheelchair icon that signifies aspects of accessibility for those with disabilities, such as wheelchair ramps or larger bathroom stalls. However, there has been a change to the icon in some places where the white stick figure man looks as if he is able to get up from the wheelchair. This change in the icon has been brought forth by the Accessible Icon Project, by Leah Serao with the aim to change the way in which people view disabilities by showing through the image that the ‘disabled,’ can be active, determined, ready-for-action and ultimately be abled.

The symbol does not necessarily represent all those with disabilities since not everyone uses a wheelchair, however it tries to change perceptions and introduce the idea that all people with disabilities can be active and contribute in society. The aim of the project is to therefore change the perceptions of the public towards those with disabilities by shaping them to get rid of the prejudicial stigma and replace it by a more positive and inclusive mindset. The message of the icon does this by raising the awareness that those with disabilities have the ability to leave a positive and contributive impact in the world. 

One cannot help but question what Muslims are doing in terms of changing perceptions for a more inclusive environment especially when Islam is adamant in striving for an inclusive society where it opposes any forms of prejudice and exclusion towards any group of people. Islam shows how each and every one of us are equal where none is created better than the other and where we are only distinguished through our levels of righteousness.

“O mankind, We created you from a single [pair] of a male and a female, and made you into nations and tribes, that you may know each other [not that you may despite each other]. Verily, the most honored of you in the sight of Allah is [he who is] the most righteous of you.” [An-Nisa:13]

Islam thus teaches us that everyone deserves love and care through the form of inclusion in spite of one appearing “different,” because what really matters is one’s piety. It is therefore the responsibility of Muslims to ensure in having inclusive environments, especially towards those that may have to approach life somewhat differently due to differed abilities.

The Islamic teachings on inclusions have caused some Muslims to take the step in changing negative perceptions into a more inclusive environment towards those with disabilities. One of the most prominent of these Muslims is Rabia Kheder, the executive director of Canadian Association of Muslims with Disabilities(CAM-D).

CAM-D is an organisation with a vision to form an inclusive ummah by adapting the principles of accessibility and acceptability. CAM- D’s mission is to therefore create places of accessibility in Islamic institutions where those with disabilities feel accepted and thus have a sense of belonging.

CAM-D started a project called ‘towards an inclusive ummah - Muslims with disabilities speak out.’ Muslims get to hear of the life experiences of those with disabilities as well as those who have family members with disabilities. The project has given those with disabilities a voice which gives way to clear negative perceptions towards those with disabilities by making the Muslim ummah realise that there is so much more to a person with disabilities beyond the obvious (though some disabilities are “invisible”). Those with disabilities in reality have differed abilities whereby they can make a positive impact in society with their unique talents and skills. The project furthermore helps Muslims realise the extent of exclusions in the ummah and how Muslims have strayed in creating an Islamic inclusive environment. The project thus raises awareness of the negative perceptions in the Muslim community where it was found that some Muslims intentionally exclude disabled people either out of pity or out of thinking that those with disabilities are a burden. That those with disabilities can make a positive impact in the community is beyond the thinking of many Muslims.

CAM-D therefore has the aim to not only include but rather educate Muslims of the Islamic stance on how to treat people with disabilities. It does this by informing them of how those with disabilities were treated in Islamic history especially during the times of the Prophet (SAW) with one of the examples being Abdullah ibn Umm Maktum (RA).  Abdullah ibn Umm Maktum (RA) was amongst the first companions to embrace Islam and he was visually impaired. He was however not solely known by other companions for being the blind companion but rather one of the muezzins - the caller of prayers. He was also at one point kept in charge of the city of Madinah upon the Prophet (SAW)'s absence which goes to show the extent of inclusion, the belief, as well as the focus on Abdullah (RA)'s abilities.

Another example given by CAM-D is of the respected Imam Al- Tirmidhi who is famously known as one of the greatest compilers of hadith in spite of not being able to see. His disability was never highlighted but rather his abilities are widely known and focused on even today.

The examples of Islamic figures such Abdullah ibn Maktum (RA) and Imam Al-Tirmidhi shows the remarkable examples of inclusion towards those with disabilities and how they were treated in Islam. It additionally shows how those with disabilities were not excluded, belittled, or even judged but rather were considered important contributors in society with their abilities highlighted. CAM-D’s informing Muslims of Islamic history thus helps change the negative perceptions of Muslims into a more positive and inclusive ummah by showing the extent of inclusion and integration of those with disabilities in Islam’s history.

The understanding of Islam’s history towards those with disabilities represents the importance of not only showing acceptance but also making places accessible so that those with disabilities could focus on cultivating their abilities. CAM-D therefore raises awareness of the importance of providing accessible places of worship as well as alternative formats to increase levels of worship, such as Braille Qur’an for those visually impaired, ramps for wheelchair users, and sign language speakers and interpreters for those who cannot hear.

The provision of accessibility does not just make it easier for the disabled to have places accessible or for them to feel accepted but provides a positive sign of belief that those with disabilities can have a substantial impact in society. Furthermore, such provisions enhance the effort in helping people with disability to stop worrying about their inabilities but rather help them focus on their abilities so that they could focus on growing and making a positive change. CAM-D, therefore, like the Accessible Icon Project, has thus strived to make a change in perception towards those in the public by not only stressing the importance of accessibility and acceptance but by also building a more inclusive environment.

  Sa’diyya Nesar lives a life with physical ‘disabilities,’ and she writes articles, prose, and poetry in hopes to uplift souls into living a better tomorrow by helping them focus on their abilities. Read more from Sa’diyya on her blog and like her Facebook page for more writing updates: www.sadiyyanesar.tumblr.com 

More at: sisters-magazine.com 

[sadiyyanesar]

Smells of aroma in the air People looking down with a stare Then start eating without a care That one would not dare To even glare Out of fear to see one snare So beware I say this with utmost care That I took time to share With words that might seem most fair Into a poem that you might find oddly rare But before I end this I must declare That I love Chinese food that is laid out there On top of the table for you to stare Without you being able to smell the aroma that was in the air But I extend to you a dare If you care To imagine the aroma when you glare When reading my poem because there is no need to fear ones snares But I still remind you to beware Because by the end of this poem you might be left with hunger you cannot bare. So beware. Oh, please don't you go on and snare Because I only said this with love and care So please believe the words I declare And look forward to the next poem I might share. :)