Loss – Punishment or Reward?

loss

Our life is shaped by two types of important events. The first one belongs to Q1 and is termed ‘urgent’, such as a heart attack that needs to be tended to immediately. The second is Q2, which is important but not urgent, such as a patient who shows high potential signs of coronary issues leading to a heart attack. If Q2 actions are delayed, ignored or not attended to, they turn into Q1 situations, distressing us and resulting in losses.

Q1s are further divided into two types: internal Q1s and external Q1s. Internal Q1 could be when my car has been troubling me for days and needs to go to the mechanic for repairs. I have an extremely busy schedule; hence, I defer this visit to the motor mechanic, believing it to be a secondary priority. Hence, one morning, as I am driving, the brakes of my car fail and I ram into another vehicle. This is followed by an ugly brawl with the other motorist. I end up paying him for the damages, cursing my fate, being late for an important official meeting and succumbing to my frustration.

In this scenario, do I deserve sympathy from people or help from Allah (swt)? It was my choice to pend the car’s maintenance job and jeopardize my own and others’ life. Hence, this loss will be a source of Zulumat (darkness) and not a reward from Allah (swt). I earned this destruction with my own hands knowingly. Good fortune doesn’t hold forever. We need to learn to prioritize our life and be prepared, as we can’t read the future. Other examples of internal Q1 behaviour could be:

  • Studying at the last moment for exams and failing later;
  • Ignoring signs of a weak body, resulting in serious ailments;
  • Deliberately misbehaving with or annoying family members, causing disputes;
  • Forgetting about an official project or customer’s task, leading to reprimand from the boss or, worse, demotion or termination.

Now, we flip the scenario and imagine that my car was standing at a traffic light and another vehicle crashed into me from behind. What could I have done to alter this fate? Nothing. It was destined to happen. If I bear that moment with patience and recite: “Inna Lillahi Wa Inna Ilayhi Rajioon (I am from Allah (swt) and to Him is my return),” this loss is accompanied with Noor (light). It becomes an act of pleasure for Allah (swt), as I surrendered to His decree and remembered that my possessions are a trust with me that can be taken away at any time. I didn’t resist, realizing that what had happened was beyond my control. I saved myself and others around me from unwarranted stress, misgivings, self-beating and bitterness. This graceful response of a believer earns the highest ranks of honour not only in Paradise but also in the sight of those in this world, who perceive Allah’s (swt) magnificence. This is purely an external Q1. Other similar examples could be:

  • Saving yourself from disappointment, after learning that your best examination paper was not marked honestly;
  • Suddenly discovering that in spite of living a healthy lifestyle, you have been diagnosed with a terminal disease;
  • Despite behaving generously and in the family’s best interest, you are unappreciated;
  • You perform your best in the office, yet the promotion or salary increment goes to another peer.

In all such cases, when our plan is scattered like the leaves in the teeth of a cruel gale, know Allah (swt) has planned otherwise. Pray for patience and deliverance. And know that Allah’s (swt) plots are unmistakably based on His infinite wisdom and love for the believer. This should draw us closer to Him. We should refrain from hunting for logical answers we cannot comprehend, due to our limited mental capacity.

Internal Q1s, however, should be and can be consciously worked upon, as they are within our circle of influence and can reduce the stressors and Zulm we commit upon ourselves. List your most frequently occurring internal Q1s. Analyze where you are going wrong. Double your resolve to plan and prioritize your life. If a loss still intercepts you after that as an external Q1 situation, you can pray for Allah’s (swt) Noor to come and relieve you. It’s not a loss but a better deal!

Fighting Stress with the “Four A’s Rule”

stress

A problem recognized is a problem half solved. When we find ourselves under mental pressure, we interchangeably call it anxiety, depression or stress. It is important to identify these as three distinct aspects of mental pressure, which impact our moods in different ways and, therefore, have to be addressed by appropriate kinds of treatment.

Anxiety is a generalized mood condition that can often occur without an identifiable triggering stimulus. Anxiety is related to situations, which are perceived as uncontrollable or unavoidable. disorders are characterized by a sense of doubt and vulnerability about future events. The attention of anxious people is focused on their future prospects and the fear that those future prospects will be bad. For example, how will my children turn out to be? What will be Karachi’s law and order situation? Will my future husband help me practice Islam?

Depression differs from anxiety. Depressed people are not preoccupied with worrying about what might happen to them in the future. They think they already know what will happen, and they believe it will be bad, just like the current miserable state they are in. They start believing in things like “I can never save enough for Hajj” or “I am not capable of learning Arabic”. The key symptoms of depression include:

  • Feeling sad and/or hopeless;
  • Lack of interest and enjoyment in activities that used to be fun and interesting;
  • Physical aches and pains without physical cause and lack of energy;
  • Difficulty concentrating, remembering and/or making decisions;
  • Changes in appetite and weight;
  • Unwelcome changes in usual sleep pattern;
  • Thoughts of death and suicide.

Stress is completely different from anxiety or depression. Stress can be defined as a state we experience, when there is a mismatch between perceived demands and perceived ability to cope. Whether we feel stress or not depends upon the balance between how we view demands, and how we think we can cope with those demands.

Strategies for Fighting Stress

There is a “Four ‘As’ Rule” for fighting stress in our day to day life.

‘A’ for Avoid

“The greatest prison that people live in is the fear of what other people think.” (David Icke – English writer, public speaker and former professional footballer.)

You are responsible for what is in your head. Remember! A negative mind cannot have positive thoughts. If you are told that the food you are about to eat is poisonous, you would choose to be hungry than eat the poison. Similarly, if you know that a certain situation, person or experience can cause stress, don’t take the chance of digesting this psychological poison. Be wise enough to remove yourself from places and situations that can be stressful. For instance, if you have to go shopping and you know that you can miss your Maghrib prayer, don’t go shopping at that time or go to a mall that has a prayer area. Similarly, if spending too much on unimportant things will drain out your budget and you fear you will not be able to pay Zakah, control your desires, and avoid excessive shopping.

One of the reasons we find ourselves trapped in stressful, useless commitments is our fear of saying ‘no’. Saying ‘no’ is not rude, especially if you are avoiding a stressor. The way you say it has to be gentle, wise and accommodating. We don’t always need to shout, offend or abuse, while saying ‘no’. It can be said with a graceful smile.

Try to have clear priorities in life and avoid all distractions that come in your way to achieve your goals. For example, if you are asked to attend a late night party a day before your child’s exam, try to call, congratulate on the occasion and tell the host your reasons to miss the occasion. You can visit the host prior to the event or at a better time with a gift to compensate for the absence.

There are numerous incidents from the life of the Prophet (sa), which illustrate how he said ‘no’ without hurting anyone’s feelings. One of them is mentioned in the following Hadeeth:

Abu Dharr (rtam) narrated: “We fasted with the Messenger of Allah (sa) in Ramadan and he did not lead us in praying Qiyam until there were seven days left in the month, when he led us in praying Qiyam until one-third of the night had passed. Then he did not lead us in praying Qiyam when there were six days left. Then he led us praying Qiyam when there were five days left until one-half of the night had passed. I said: “O Messenger of Allah! What if we spend the rest of this night praying Nafl?” He said: “Whoever prays Qiyam with the Imam until he finishes, Allah will record for him the Qiyam of a (whole) night.” (An-Nasai)

Note the Prophet’s (sa) response to Abu Dharr (rtam). He did not reply ‘no’ to his question though his answer implied this. He simply informed him that if he follows the Imam, it will be as if he spent the whole night praying Nafl.

‘A’ for Alter

Avoiding is not always possible. In cases, when complete avoiding is not a good choice, you can alter the situation to have a pleasant and agreeable setup. Remember: our decisions are very important for us, but we need to show concern and respect for our family and friends, too, which is a very important characteristic of a Muslim.

A Hadeeth states: “…friendliness toward people is half of (one’s) intelligence.” (Bayhaqi) Here friendliness is considered to be intelligence, because it helps a Muslim be sociable and stay out of fights, abuses and trickeries, which can only be done by intelligent minds.

Alter situations to avoid confrontations.

If your husband does not like your cooking, try to see what you can do to alter that. Request your mother-in-law or sister-in-law for recipes that work. At times, it is only a matter of adding a few spices or getting rid of some. By doing a thing as simple as that, you can have a pleasant, joyful dining experience with your spouse.

If you find yourself spending too much time on maintaining your house, shift to a simple lifestyle that will give you relief from maintenance and a lot more time for studying religion and enjoying with family.

Another Hadeeth says: “The believer is one who is sociable (with others), and there is no good in one who is not sociable (with others), nor in one who is not met sociably (by them).” (Bayhaqi and Al-Hakim).

You cannot and should not avoid people, but meet them in a way that is best in Islam.

Abu Burdah (rtam) narrated: Abu Musa (rtam) said: “I was with the Prophet (sa) when he was encamping at Al-Jaranah (a place) between Makkah and Madinah. Bilal (rtam) was with him. A Bedouin came to the Prophet (sa) and said: ‘Won’t you fulfill what you have promised me?’ The Prophet (sa) said: ‘Rejoice (at what I will do for you).’ The Bedouin said: ‘(You have said to me) rejoice too often.’ Then the Prophet (sa) turned to me (i.e. Abu Musa (rtam)) and Bilal (rtam) in an angry mood and said: ‘The Bedouin has refused the good tidings, so you both accept them.’ Bilal (rtam) and I said: ‘We accept them.’ Then the Prophet (sa) asked for a drinking bowl containing water and washed his hands and face in it; then he took a mouthful of water and threw it therein saying (to us): ‘Drink (some of) it and pour (some) over your faces and chests and be happy at the good tidings.’ They both took the drinking bowl and did as instructed. Umm Salamah (rtaf) called from behind a screen: ‘Keep something (of the water) for your mother.’ So they left some of it for her.” (Bukhari)

Again, note the Prophet’s (sa) response to the Bedouin to whom he (sa) had promised something but could not ultimately deliver. He told him kindly to rejoice but the audacious reply of the Bedouin ended up enraging them. He did not, however, make a mountain out of a molehill. He did not reply in kind. He applied the “alter” principle and directed the attention of those present to something else entirely different.

‘A’ for Adapt

Failing to plan is planning to fail. Just accept that you can’t always be the wronged one. Self pity and blaming everything on others is a full stop to progress. There are things in life that you can control and change through proper planning and time management. For instance, if you are always late for Salah, see how you can adapt your lifestyle to be punctual. Plan your activities such that they do not fall into Salah time. Stop all work with the Adhan. Get up and perform Wudhu. You can even switch off your phone. Likewise, if you are always late for work, maybe you can wake up a little earlier or use a route with less traffic. Try to adapt to situations that cannot be avoided.

The following incident from the life of Abu Ubaidah bin Al-Jarrah (rtam) illustrates how the Companions of the Prophet (sa) used the ‘adapt’ principle instead of stressing about things (or people) they could not change.

The Prophet (sa) once sent Amr ibn Al-As (rtam) to Dhat As-Salasil, Syria, on an expedition. When he arrived in Syria, he noticed that the enemy was great in number. He sent a message to the Messenger (sa), asking him for reinforcements. The Prophet (sa) then sent Abu Ubaidah bin Al-Jarrah (rtam) with a unit, comprising some of the early Muhajirun, including Abu Bakr (rtam) and Umar (rtam). Abu Ubaidah (rtam) was the commander of this unit.

Before dispatching this unit, the Prophet (sa) instructed Abu Ubaidah (rtam) that he should not differ with Amr ibn Al-As (rtam).

Abu Ubaidah (rtam) left with his unit and when he reached Dhat As-Salasil, Amr (rtam) told him: “You have come to reinforce my army and I am its commander.”

Abu Ubaidah (rtam) replied: “I remain in my position as you remain in yours.” (This meant that he would lead his unit while Amr (rtam) would lead the rest of the army.)

Amr (rtam) insisted: “No, you have been sent to reinforce my army.”

Abu Ubaidah (rtam) responded: “O Amr! The Messenger (sa) told me that the two of us should not differ. So even if you disobey me, I will obey you.”

Amr (rtam) said: “In that case, I am your commander and you are reinforcing me.”

Abu Ubaidah (rtam) agreed. Amr (rtam) stepped forward and led the prayer. After the expedition was over and the Prophet (sa) was informed about this, he said: “May Allah have mercy upon Abu Ubaidah bin Al-Jarrah!” (Ibn Katheer)

In the process of adapting, you may find the following tips useful:

  • Always keep ‘time buffers’: a certain amount of extra time in your schedule for dealing with circumstances beyond your control. For example, instead of running to catch a plane at the eleventh hour, leave a little early for managing the traffic jams. If you reach early, you will be less hassled and more relaxed.
  • Adopt a healthy lifestyle for managing your level of stress. Make sure that your routine includes exercise, healthy food, leisure activities and time for family.
  • Try to decrease competition and sense of time urgency in life. Keep your cool and show your strengths only when required. Your softer side should be prevalent.
  • Also remember that we have to understand the Islamic perspective of challenges and hardships. These may be:
  • Mismanagement: Not using Allah’s (swt) blessings properly means paying a hefty price. This includes our time, money, health and all forms of Rizq.
  • Punishment: Sometimes, it is our own evil that is coming around. A thorough repentance and mending relations with blood relatives is a very important remedial. During times of trials, along with repentance, try to give Sadaqah (charity) as well.
  • Blessing in disguise: When you find yourself buried under layers of darkness like Yunus (as), follow his example: remember the Creator of that darkness. Some lessons are learnt only the hard way.
  • Try to improve your life by identifying major causes of stress, which may be:
  • Love of the world: Controlling our reactions is crucial. Equally important is the need to take a closer look at our lifestyles. Too much love of worldly possessions creates fear of loss and depression. Limit your wants by knowing your needs. Avoid indulgence.
  • Lack of proper nutrition: Eating inorganic, fast food and lack of routine in proper eating habits spoils the mood. If one does not eat at proper intervals, or if one starves for too long only to fill up the stomach with junk food, then the brain is confused to the extent that it treats hunger as stress. The body responds to hunger not by eating (because it is not trained to), but by shouting, screaming and showing irritation.
  • Lack of proper sleep: Agitation is also a common reaction to sleep deprivation. A healthy, sound sleep makes us happy and relaxed. By staying up for too long, we become irritable and angry.

One more important factor keeping people away from emotional stability is uncontrolled thoughts. Have you ever noticed that your last thought before going to sleep is the first one that you have when you wake up? For the entire night, our brain is engaged in thoughts. So make Dua, thank Allah (swt) and think positively, as you lie down to sleep. Avoid horror movies or late night talks.

‘A’ for Accept

For circumstances beyond human control, we need to accept the situation and place our Tawakkal (reliance) on Allah (swt). This means that you should trust and depend on Allah’s (swt) will without complaining. “Nay! Verily, man does transgress all bounds (in disbelief and evil deed, etc.). Because he considers himself self-sufficient.” (Al-Alaq 96:6-7) If harm touches us, and we are not able to solve it through Halal means, then we should accept it as a decree of Allah (swt) and hope for good times to come in the future. Allah (swt) says in the Quran: “So verily, with hardship, there is relief. Verily, with hardship, there is relief (i.e., there is one hardship with two reliefs, so one hardship cannot overcome two reliefs).” (Ash-Sharh 94:5-6)

Remember that perfection lies in being unapologetic about the imperfections of our lives. It is okay if your height, complexion, mental capacity or family life is not the way you wanted it, because it is exactly the way Allah (swt) wants it.

“Be yourself, everyone else is already taken.” Oscar Wilde

You will find within yourself a great energy to improve and enjoy if you stop questioning destiny.

In “Enjoy your Life”, Dr. Al-Arifi narrates the following incident. Once, the Prophet (sa) went out on an expedition with his Companions. After a while, their food started running out and they felt weak. The Prophet (sa) instructed them to gather whatever food they had. He spread his cloak. One man came forward with a date or two; another brought a piece of bread. When all the food was collected, they sat down and ate with contentment. It is quite obvious that none of them ate his fill, but at least they ate something. All of them applied the ‘accept’ principle without stressing about the fact that they had little food or where would they get more of it from.

Allah (swt) has placed our eyes at the front of our head, because it is more important to look ahead than to look back. Don’t dwell on things in the past. Learn from them and keep moving on.

Emotional stress is a subjective illusion created by the human mind. If stress were real and objective, like, for example, gravity, then it would impact everyone the same way. Stress eats away our bottom lines and affects our mental health, personalities and attitudes. Control it before it starts controlling you.

Don’t forget to develop a sense of thankfulness towards Allah (swt). The more we thank Allah (swt) for what we have and what is happening with us, the less we get upset for what we do not have and what is not happening with us.

Allah (swt) has promised in the Quran: “…If you give thanks (by accepting faith and worshipping none but Allah), I will give you more (of My Blessings)…” (Ibrahim 14:7)

Dhikr in any form is a very good medicine for stress. Allah (swt) says in the Quran: “Those who believe (in the Oneness of Allah – Islamic Monotheism), and whose hearts find rest in the remembrance of Allah, verily, in the remembrance of Allah do hearts find rest.” (Ar-Rad 13:28)

Likewise, it is our responsibility, as Muslims, to ensure that we are not triggering stress in the lives of others. We often do that unintentionally by asking too many questions about someone’s personal life, weak points and embarrassing aspects of their lives that they don’t want to share. Also, avoid pointing out other people’s anomalies or weaknesses.

If we wouldn’t have any difficulties in our lives, we would not have the chance for recognizing our true potential. We don’t need to be strong in every situation, we don’t need to be always winning and we don’t even need to be happy all the time. We just need to be Muslims in submission to Allah’s (swt) will, grateful for His blessings, patient in times of trial and never losing hope. Keep trying, seeking help from Allah (swt) and hoping for the best.

Let me reiterate this: Muslims are the Khulafa of Allah (swt) on the Earth. It is only because of our own condition that the world is in this state of chaos. We need to take control of our lives and stresses. We are responsible for the world we live in.

It’s not Bad to be Sad

sadCo-authored by Umm Isam

We often aim to escape from a phase of sadness, assuming that it’s not a ‘good’ or ‘normal’ state to be in. We feel sorry for people, who are undergoing certain sorrow or distress. Have we wondered why we are feeling this way? We often fail to realize that sadness is an emotion just like any other emotion in our life. Why do we feel so bad about being sad? How did we come to this conclusion that sadness is bad and happiness is good? Let’s look into some reasons which we fail to acknowledge.

It is important to note that we live in a capitalist structure of society, which was initiated in the era of industrialization. Capitalism defines the society in a way that everyone seeks happiness in a certain object or material product. It has designed the media, products, schooling system, movies and dramas in a way that depicts a constant search for material happiness. Media is a powerful agent of the capitalists. They use it to condition humans in a way that their subconscious mind is engraved into attaining worldly or material products in order to gain happiness.

A prominent example is the common ad of skin whitening creams, which always show two main scenes: the first scene with a girl who looks dull, dark and ‘sad’; the second scene shows a girl who looks fresh, fair and ‘happy’. Our mind is way smarter than we perceive it to be; hence, it catches even the slightest details and stores it in our subconscious memory. Next time, when we face a similar situation, we tend to pick what’s available in our subconscious mind. In this case, the media has fed us to look for happiness in a simple skin whitening cream.

Another common example of imposed happiness can be seen on Facebook. Have you ever noticed on Facebook any pictures of your friends crying or looking dull? I am sure not or very rarely. Even if people are feeling gloomy and sad, they pose with hugs and smiles when someone brings out the camera. It is obvious that they are smiling merely for Facebook and do not feel the actual happiness of that smile. This happens because of the basic concept that we have to be happy all the time, which is neither necessary nor natural.

Media perpetuates products and ads, which depict humans fetching happiness all the time, or it tries to provide steps of gaining ultimate happiness. Movies and dramas are filled with ‘they lived happily ever after’, happy endings and successful protagonists, giving us a message that we have to avail happiness in the same way, and if we don’t, then we are not normal.

Furthermore, the system of capitalism has also initiated many diseases, for example, depression, bipolar disorders and even eating disorders. It depicts and defines ‘happy’ for us, and then we develop a feeling of Hasad (envy) trying to seek that happiness for ourselves; hence, we increase the risks of such diseases as depression and anxiety. The societal pressure to look happy weighs people down so heavily that they often need to seek professional help.  People experiencing depression visit psychiatrists, who prescribe anti-depressants. These drugs are highly priced and require to be taken for a long time. Pharmaceutical companies are making millions out of them, so they rope in doctors, who at times are not even qualified to prescribe these drugs. Furthermore, the chemicals in these drugs prevent the self-correctional process of human body that Allah (swt) has granted, thus throwing everything into disarray. Sometimes, all a sad person needs is counselling from another wise person or friend, instead of antidepressants.

The pressure to feel joyful is so immense that when a child falls or a teenager fails at something, parents don’t even want to acknowledge their sorrow. A child is told that all is okay and he must not cry. The adolescent is admonished to display bravado and not immaturity. In contrast, psychologists strongly advise to acknowledge these distressful feelings and emotionally empathize with these kids. This is to ensure that they will trust their feelings the next time. If we muffle them, they would eventually become desensitized and won’t respond to anybody’s pain, assuming it to be wrong. If we cut our finger and do not acknowledge it, we can actually bleed to death unknowingly. It is Allah’s (swt) mercy to feel hurt in order to recover and survive.

Allah (swt) designed everything with symmetry. If there is hot, then there is cold, too. Too much of anything makes survival difficult and can eventually destroy the system. Similarly, Allah (swt) designed happiness and sadness together, complimenting each other and giving symmetry to our life.

We, as Muslims, are well aware of the fact that nothing can stay forever. How can we expect happiness or even sadness to stay forever in our lives? A common example is going on a vacation. We enjoy ourselves and experience great happiness; however, if the vacation gets too long, we eventually start getting homesick. This is because nothing can keep us happy or sad forever. The system of Allah (swt) is flawless and everything is balanced with both positives and negatives.

Allah (swt) is the One, Who makes us happy or sad. In a state of sadness, we are not permitted to utter the words of Kufr, fall into disbelief, pose threat or harm to others, and doubt the existence of Allah (swt), or whether He has forsaken us. Some incidents in life cannot be explained through reasoning and seem very unjust, but Duniya is not Dar-ul-Jaza (a place where we will be rewarded). It is imperfect. It is a place of test for a believer, so he can score well with Sabr and Salah and attain the most exquisite bounties of Paradise, which will be perfect. Good people may be afflicted with severe hardships. Sadness should be a means to draw closer to our Rabb (swt) and ask for forgiveness.

If you remember Allah (swt) in times of joy, He will stay close to you in times of distress. A strong believer never forgets his Creator and always invokes Him alone for strength in sadness.

Instead of looking for happiness all the time, we should consider the perfect system designed by Allah (swt) and realize that no matter which emotion we experience, it should be treated well. Research has shown that crying can actually make people feel better and relieve the stress that was accumulating in their body. Therefore, it is better to let your sadness out and feel it completely; however, we should not let it overpower us and influence our lifestyle. We should learn from life events and move on. Don’t allow the media to condition a definition of happiness for you; rather, develop your own happiness. Be adventurous, take risks and always trust Allah (swt).

Tackling Teenagehood

teenagers

Raising teenagers is a herculean task. Raising teenagers in the West is even more wrought with obstacles. Or so I thought, until I realized that I was approaching my duty with a wrong frame of mind. I read the following. It is a letter written by Ali (rtam) to his son. It exemplified my feelings and set me thinking about approaching parenting from a different angle. Ali (rtam) wrote:

“I found you a part of myself; rather, I found you my whole, so much that if anything befell you, it was as though it befell me, and if death came to you, it was as though it came to me. Consequently, your affairs meant to me as my own matters would mean to me. So I have written this piece of advice as an instrument of help…

Certainly, the heart of a young man is like an uncultivated land. It accepts whatever is strewn on it. So I hastened to mold you properly, before your heart hardens up and your mind gets occupied…”

My task was clear. This is what I need to do:

  1. What I should not do. I wasn’t supposed to stop my son from logging into Facebook, or from tweeting all afternoon, or from asking silly questions that made no sense. My actual task was to instill in him three things. Prophet Muhammad (sa) said: “The best gift to children from parents is their correct training.” (Tirmidhi) Once these things became second nature, he would monitor himself, and my job would be done. We all forget that when we ourselves were teenagers, we used to have an insufferable attitude: “I can do whatever I want, because I’m an adult.”
  1. The meaning of Abd-Allah should be clear to your teenager. “The most beloved of your names to Allah are ‘Abd-Allah and ‘Abdur-Rahman.” (Muslim) Iman is a wavering thing. Sometimes it is strong, while at other times it becomes weak. Do not be hard on your teenager; he will follow his peer group, which does not mean he is ‘bad’. It only means that he needs a direction. Give him an alternate. Make him think it is his choice.

I met a young high school girl at the Masjid. She always dressed decently and wore Hijab. It’s been a year since we met, and I have never seen her in skinny jeans, t-shirts or tight revealing clothes. I asked her what her parents did that made her so confident. She said they gave me a choice: either I practice Hijab correctly or I don’t do it at all. “What if you had chosen not to wear Hijab?” I asked. “Actually, I knew that Allah (swt) commands women to cover their beauty, so the choice was obeying Allah (swt) or disobeying Him.” I was stunned… so simple. Conclusion: instill in your teenager the love of Allah (swt), His Prophets (as) and His Taqwa. Your child will choose the correct path by himself.

  1. Teach your child the Quran. You would say that every parent does it. What’s so great about this piece of advice? Actually, teach your child the Quran, in terms of the stories and what they signify: the commandments, the recitation and memorization, the meaning and depth of the message, and the philosophy. This will elevate your child’s intellect. He will no longer accept anything at face value, unless he double checks and verifies it against the Quran and the Sunnah. It will inculcate in him Islamic morals, values and manners. Most importantly, your child will look beyond his daily routine and ponder over the reason for his existence, his real aim in life.
  1. Just don’t talk the talk, but walk the walk. The single most important factor is you as a role model. If you lie, your child will know it is acceptable. If you indulge in questionable behaviour, your child will find the door open. One day, my daughter started yelling at her younger sister for not wiping the toilet sink clean after herself. I asked her to calm down. She looked at me and said: “But Mama, you always use that tone.” I was taken aback! Now, we, as a family, have decided to get rid of our habit of yelling at each other. Accept your vices, as we are not perfect, and work on them with your kids. They will learn that life is about continuous striving to please Allah (swt).
  1. Pray for your children. Always, everywhere and in everything they do. We can only guide. Allah (swt) is the One, Who will accept their struggle.

What’s Wrong with These Men?

men

Men on Vacations

You are on your dream getaway to the end of the Earth. Hand in hand with your husband, you board the plane and land on Kankoon islands. Once on the beach, you swing in a hammock, rocking gently. The palm trees above sway in the breeze. The calm blue ocean stretches before you as far as the sight can gaze. The warm white sand beneath nestles wondrous shells. You can feel a smile on your face, as you quietly hear the sounds of the waves rolling on to the shore. Such serenity, such tranquility, such peace! Ah! Just the time and place for romance.

And, suddenly, you hear a snort, a snore and a growl. As you flip around, your better half is fast asleep with his mouth wide open. The romance that was to ensue is obviously not going to take place. Frustrated and frowning, you wonder how anyone can bother to kill time sleeping in this paradise? After spending millions and travelling for miles away from the crazy mayhem at home, he chooses to doze off, instead of romancing me? Guess what? You shot in your own foot and gave him no other choice.

In order to understand a man’s behaviour, one needs to step into his world. For most of them, in the 8 to 10 hours that they spend at work, regardless of their profession, the day is filled with action and challenges. Planning, executing, leading, deciding, meeting, multi-tasking, directing and taking orders – this is usually a man’s day at work. This is a demand that he needs to meet every day. In our modern day and age, because of an over-competitive culture, less people are hired to tackle more work. Hence, this man generally has to take care of demands that require him to stretch his coping ability. If he succeeds, he feels pleasure and elation and a good type of stress called eustress. But if his coping ability fails to meet the demands, he feels low and disappointed, which gives him negative stress called distress.

Now, when such individuals are exposed to a non-challenging environment, where their perceived coping abilities outweigh the perceived demand created, boredom and frustration occurs. For such active individuals, it is best to opt for more adventurous holidays, such as trekking, bungee jumping, scuba diving, sky diving, driving into wilderness, camping or rafting. Chances are that such engaging vacations will thrill them. You will catch them smiling often and cracking jokes, as they feel decisive, confident, understanding and euphoric. This state depicts eustress: the good stress, under which you perform your very best. This is when the chemical messenger/hormone noradrenaline increases. Physically, one can feel goose bumps rise. Pupils dilate, hearing is acute, palms and feet become sweaty and a feeling of excitement engulfs without anger and hostility.

Thus, no matter how much you love the calm of coconut beaches, that’s not the place for your romantic retreat.

Even at home, Sundays for many families are miserable. Wives bitterly complain that their husbands either choose to plant themselves before a machine (laptop, television, etc.) or snooze every now and then. The best way to get them to their feet is to excite them with some action that challenges their perceived coping abilities. It could be building something, playing sport or cooking barbeque outdoors, in other words, anything that requires alertness, thinking and decision making. Otherwise, if you leave them lounging about at home, you will find them curled in a corner sleeping away most definitely, as they are bored out of their mind and find little to sink in their teeth into.

Men after Retirement

Now that you have an understanding of how a man’s work life generally is, you can very well imagine how he feels when he is given a golden handshake, retires or is asked to leave. Most men suffer from multiple disorders and serious health conditions after their retirement and not during their active work tenure. Why? They undergo strokes, heart attacks and other such fatal illnesses, when they are resting in peace at home, not while they were active in service. It’s because it is distressful for them to be of no use to anyone, while they most probably still could have been. They have enjoyed their moments in the limelight, raked in many badges of honour and have been the best workers on force like the salt of the Earth. For this reason, we often hear several embellished versions of their active employment days long after they have retired.

When this man is sent home after years of meeting challenges, his perceived coping abilities are still high but the perceived demand is very low. He is expected to rest, sleep, play with his grandchildren or read books, when he still could have been doing far more. It is a world they have a hard time being part of. We often hear our mothers and mothers-in-law complaining about our fathers and fathers-in-law that they have transformed into grumpy old goats and throw volcanic temper tantrums.

In Islam, there is no logic of retirement. Our beloved Prophet (sa) died at the age of 63 years and was working until then. The concept of retirement is the capitalist society’s need to replace old ideas with new ones, less vigour with more and old with new, in order to serve their demands. And, as a lollipop, they hand over some package or finances to console their lifelong servant, who has given the best of his years and ability to them. In reality, these corporations have made far more profits, while this man was employed with them, than what they offer him at the end of his service. They still get the better deal.

Hence, a Muslim man should keep this in view and gradually taper off, rather than sit at home and wait for death to catch him in his rocking chair. His family should facilitate this important transition and find value in his remaining energy, experiences and capabilities. Otherwise, the person, who experiences depression and loss of control, also produces large amount of cortisol: a chemical messenger/hormone that suppresses the immune system, if it exceeds its normal range. Prolonged effects of cortisol can lead to feelings of hopelessness, helplessness, chronic anxiety and depression.

The crux of it all is that every believer has to engage in activities that offer him situations to control and excel at. In cases of retired men, learning new technology could be interesting. Offering consultancy based on their experiences could be another area to explore. Offering services to philanthropic organizations free of charge or at nominal cost can be very motivating and gratifying.

Women play a very significant role in this. Get the men moving, when they find themselves redundant and useless. But refrain from nagging or overdoing it, as it may backfire. Hikmah (wisdom), pure Neeyah (intention) to help them and Dua (prayer) are very important. They all need situations worth exploring, glimmering with excitement, taking chances and making mistakes just like children do.

Implementing Sunnah in Today’s Classrooms (Final Part)

classroom

26) Turn the attention of the questioner towards a more important issue.

Sometime it is better to turn the attention of the questioner to a more important issue. Once a person asked the Messenger (sa) when the Day of Judgement would come. Instead of replying, the Prophet (sa) asked him: “What have you prepared for it?” The man said that he hadn’t done much in terms of praying, fasting and charity, but he did love Allah (swt) and His Messenger (sa). The Messenger (sa) said: “You will be with whom you love.” (Bukhari)

The question that the person asked was out of genuine curiosity, but the answer was neither revealed to the Messenger (sa), nor did he consider his preparation for it. So he turned the attention of the questioner towards a more important and pressing issue, i.e., his deeds.

If the teacher doesn’t know the answer to a question, or thinks there are other more important things to be taught, s/he should not snub the student but rather divert him/her to what s/he thinks needs to be learnt first.

27) It doesn’t matter, if you are a bit inconvenienced.

A Bedouin approached the Messenger (sa), while the latter was on a journey. The person took hold of the reins of the Prophet’s (sa) camel and then said: “O Messenger of Allah! Inform me of what will draw me closer to paradise and take me away from (hell) fire.” The Prophet (sa) said: “He has certainly been blessed or guided.” The Messenger (sa) then addressed the person saying: “What did you say?” The person then repeated his question. The Messenger (sa) replied: “You should worship Allah (swt) and not ascribe any partners to Him. You should establish Salah, give Zakah and maintain good relationships with your kith and kin. You may now leave my camel.” (An-Nasai)

Note: Even if you are in a hurry, give attention to the seekers of knowledge. A little inconvenience for the teacher may result in a huge benefit for the student.

28) Don’t criticize directly.

Many a time, the Prophet (sa) would observe a person committing a wrong deed. He would immediately take action, but not necessarily point out the wrongdoer. He would stand and address the people saying that ‘some people do so and so’, so that the individual would not be embarrassed before everyone.

Not only does this method protect a student’s self-esteem, it also teaches others about the incorrect action. At the same time, it strengthens the bond between the teacher and the student.

29) Use humour.

A person asked the Prophet (sa) to give him a camel, so that he may carry his goods on it. So the Messenger (sa) said to him: “I will give you the offspring of a she-camel.” The man said: “O Messenger (sa)! What can I do with the offspring of a she-camel?” The Prophet (sa) replied: “Is it not so that camels only give birth to camels?” (Abu Dawood)

The Messenger (sa) used to joke and jest with his companions on certain occasions. However, he spoke nothing but the truth. His humor did not hurt, offend or insult anyone. The companions asked him: “O Messenger (sa)! You joke with us?” He replied: “I speak nothing but the truth.” (Bukhari)

The Prophet (sa) used to teach many things through joking and humour. In the above Hadeeth, he teaches analytical thinking and deduction, at the same time lightening the atmosphere of the assembly. A classroom tends to get stuffy at times. A light hearted joke or anecdote blows away the clouds of stiffness and perks up the atmosphere.

30) Show interest in children’s hobbies.

Abu Umayr (rtam) was a young boy who had a pet bird. The Messenger (sa) was aware of this fact. One day, the bird died. When the Prophet (sa) came to visit them, he saw that Abu Umayr was sad. So he asked: “What has happened to him?” The people of the house said: “His bird has died.” The Prophet (sa) said to him: “O Abu Umayr! What has happened to the Nughayr (small bird)?” (Abu Dawood)

This shows the Messenger’s (sa) affection and compassion for the young child, whose bird had died, leaving him heartbroken. Upon seeing the sad look on the child’s face, the Prophet (sa) immediately enquired about the matter and consoled him with words of comfort. I would like to add here that the Messenger (sa) was an exceptionally busy man, assigned the greatest and most difficult task in the history of mankind – yet, he was not too busy to inquire about the happiness of a small child. Such acts develop a strong bond between the teacher and his students, one that is pivotal in successful learning.

31) Be open to suggestions.

When the companions reached the battlefield of Badr with the Messenger (sa), he chose a certain position for pitching the tents of the army. One of the companions, Hubab bin Munzir (rtam), who was a seasoned war strategist, approached him and said: “Has this place been chosen by Allah (swt) or is it your own decision?” The Prophet (sa) replied that it wasn’t a revelation from Allah (swt); rather, he had chosen it by himself. Hubab (rtam) then requested him to consider his decision, because there was another spot at a better location for the battle. The Messenger (sa) readily accepted this proposal and changed the location of the base camp.

If the Messenger (sa) is open to suggestions at all times, the teacher too should feel happy to have students who are able to reflect and suggest ideas to him. This does not make the teacher bound to ‘obey’ a suggestion , but s/he is bound to allow students to make them.

32) Leniency in punishments.

The Messenger (sa) said: “Allah loves that one should be kind and lenient in all matters.” (Bukhari)

The Messenger (sa) himself disliked awarding a physical punishment to people and encouraged mildness in all matters. The way of the Messengers (sa) was one of love and affection. Those around him obeyed him, because they loved him and feared his disobedience, because they knew their sins upset him, not because they would be beaten.

The anger of the teacher should be feared, because it might banish someone from his/her good books, not because of corporal punishment.

Anas bin Malik (rtam) narrates: “I served the Prophet (sa) for ten years, and he never said to me, ‘Uff’ (a minor harsh word denoting impatience) and never blamed me by saying, ‘Why did you do so or why didn’t you do so?’” (Bukhari)

The Messenger (sa) did not, however, ban physical punishment. He said: “Teach the child to pray, when he is seven years old, and smack him, if he does not pray, when he is ten.”

Firstly, keep in mind that a Muslim child ought to see his parents and those around him involved in prayer from the time s/he is born. Growing up in such a household would automatically result in him/her engaging in Salah from a very young age. The Messenger (sa) has asked us to encourage a child to offer Salah regularly at the age of seven and to ensure that s/he does so by the age of ten. This means that the next three years should be spent teaching and training him. And when all this fails, then he has suggested physical punishment. There are certain things to be noted. A ten-year-old child, having spent his/her entire life watching people offer Salah, would not abstain from it. In case s/he does so, there might be some special reason behind it, which must be attended to. And before someone starts beating up their children, remember that the Messenger (sa) forbade striking anyone on the face, hitting so hard as to leave a mark on the body and beating excessively. Also, remember the purpose of physical punishment is not to injure a child but to scare him/her from an evil deed, nor should the punishment serve as a vent of frustration, when the teacher fails in his/her own duty.

A piece of advice: do not use your hands to inflict a blow; whenever your hands reach out to the child, it should always be for affection. Also remember that the fear of physical punishment should be used more often than the punishment itself. Another thing is that physical punishment does not necessarily have to be hitting, but it could also be strenuous exercise or banishment from an enjoyable task.

Adapted (with permission) from “How the Messenger of Allah (sa) Taught his Students” written by Maulvi Jahangir Mahmud (jahangir@ser.com.pk).

Published and distributed by M/s Al-Misbah, 16 Urdu Bazar, Lahore.

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Fiqh of Tawbah

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The Prophet (sa) used to ask Allah (swt) for forgiveness more than 70 times a day. (Bukhari) Should we not be concerned about asking for forgiveness 70 times more than that?

The term ‘Tawbah’ is defined in two ways. In the linguistic sense, Tawbah is derived from the Arabic root word ‘Taba Yatutbu’, which literally means to ‘return to something’. Sinning is not a part of human beings’ natural disposition. Hence, when we sin we fall out of our Fitrah, we repent we return to our Fitrah. In the conventional sense, Tawbah is defined by Hafiz Ibn Hajar as leaving a sin due to its ugly nature, feeling remorseful over indulging in a sin, resolving to never repeat a sin and returning the rights of the people, if it was involved in a sin.

Elements of Tawbah

For repentance to be accepted, it needs the following important elements.

  1. Sincerity of Intention

We repent to Allah (swt) because we fear Him. It is not because of people or any other reason. Allah says: “…invoke Him…with the intention that you are doing your deeds for Allah’s sake only…” (Al-Araf 7:29)

  1. Feeling remorseful

The Prophet (sa) said that remorse is repentance (Ibn Majah).

  1. Resolve to stay away from sins

If this determination is lacking, it can nullify the Tawbah itself. However, if one returns to the sin, it doesn’t nullify the repentance as long as this resolve is intact. For one to stay determined on one’s Tawbah, one should keep doing good deeds, stay away from the places and sources of sins, adopt good companionship, engage in Dhikr and be prepared for death.

  1. Return the rights

Return the rights to Allah (swt) (if it’s Allah’s (swt) right that is taken away) and/or to people (if it’s people’s tangible or intangible right that is taken away).

  1. Repent before it’s too late

Tawbah is accepted only if offered before the prescribed time. This time for an individual is when one sees one’s death approach him or her. Hence, it’s the time before the soul leaves the body or reaches the throat. As we see in the example of Firaun, the time he made repentance was not accepted as he had already seen his death approach him.

Collectively, the time of Tawbah will expire when the sun will rise from the west instead of the east, which is one of the biggest sign of the Day of Judgement. (Muslim)

Virtues of Tawbah

There are many benefits to achieve by doing Tawbah. Following are some of them:

  1. Attaining love of Allah (swt)

Allah (swt) says: “…Truly, Allah loves those who turn unto Him in repentance…” (Al-Baqarah 2:222) Those who are loved by Allah (swt) will receive guidance, Allah’s protection and safety from hellfire.

  1. Success

Allah (swt) says: “…And all of you beg Allah to forgive you all, O believers, that you may be successful.” (An-Nur 24:31) This can also refer to worldly success, in terms of giving up sins, purifying our habits, etc.

  1. Acceptance of good deeds

Allah (swt) says: “And whosoever repents and does righteous good deeds, then verily, he repents towards Allah with true repentance.” (Al-Furqan 25:71)

  1. Forgiveness and Allah’s (swt) Mercy

Allah (swt) says: “But those who committed evil deeds and then repented afterwards and believed, verily, your Lord after (all) that is indeed Oft-Forgiving, Most Merciful.” (Al-Araf 7:153) The mercy of Allah (swt) expands to such an extent that evil deeds change into good deeds for the one who does Tawbah. (Al-Furqan 25:70)

  1. Blessings in this world and hereafter

Blessings in this world may include, rain, children, spouses, rivers, gardens and wealth that is not necessarily in huge sums but will benefit more and go a long way. (Nuh 71:10-12) Likewise, the blessings of hereafter includes pardon, paradise, safety from disgrace, being with the Prophet (sa) and having our light perfected. (At-Tahrim 66:8)

  1. Receiving the supplications of the angels

Allah (swt) says: “Those (angels) who bear the Throne (of Allah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the Oneness of Allah) (saying): ‘Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your Way, and save them from the torment of the blazing Fire!’” (Ghafir 40:7)

  1. Obeying the will of Allah (swt) and pleasing Him

Allah (swt) says: “Allah wishes to accept your repentance…” (An-Nisa 4:27) Allah (swt) becomes happy with the repentance of His slave such that He erases sins completely as stated by Prophet (sa) that a sinner who repents is like the one who has not committed the sin. (Ibn Majah)

Errors in making Tawbah

There are certain mistakes that people make in Tawbah, of which one needs to be careful:

  1. Not repenting at all: This is a characteristic of Shaytan; Allah (swt) commands us to not follow the footsteps of Shaytan, as indeed he is our plain enemy.
  2. Delaying Tawbah: One thinks that when they will get to a certain point in life or a specific age, then they will repent. However, we do not know when our death is written for us. What if tomorrow never comes?
  3. Not giving Tawbah its due importance: This means to be heedlessness towards Tawbah or forget to repent because it is not important for one anymore.
  4. Heedlessness of sins: One performs good deeds but is not careful about leaving sins.
  5. Fear of returning to sins: Some people think they are too weak to give up certain sins. Hence, out of fear of returning to that sin again, they do not repent. However, repentance will be the cause of increase in strength, Insha’Allah!
  6. Leaving Tawbah out of fear of what people will say: We live in a society where many of us are people pleasers. However, a Mumin or a Muslim is Allah’s (swt) pleaser first and foremost. Moreover, pleasing people is a goal that will never be achieved. If we live to please Allah (wwt), Allah and his people will be pleased with us, Insha’Allah!
  7. The argument of Qadr (predestination): We often hear people saying: “If Allah wants me to pray, he will make me start praying.” However, to understand Qadr, we need to see the two types of will. The first type is existential will that is only in Allah’s (swt) control, for example, our birth and our death. We have no control over them. The second type is legislative will, which consists of commands and prohibitions. In this, we have a choice or free will for which we will be judged upon by Allah on the Day of Judgement. Tawbah falls in the second category.
  8. Despair of Allah’s (swt) mercy: This happens because we forget that the doors to Tawbah are always open His slaves, as Allah mentions: “…Despair not of the Mercy of Allah, verily Allah forgives all sins…’” (Az-Zumar 39:53) Moreover, Allah mentions at different places in the Quran that even a hypocrite has a chance to repent (An-Nisa 4:145-146); even a disbeliever has a chance to repent (Al-Maidah 5:73-74); even an oppressor has a chance to repent (Al-Buruj 85:10).

There are various signs of an accepted Tawbah in this world and in the hereafter. In this world, the sign is that the person, who did Tawbah, is guided to do good deeds. He or she becomes a caller to Tawbah and has an ultimate good ending. Additionally, the sign of an accepted Tawbah in the hereafter is easy reckoning of deeds by Allah (swt) and attainment of paradise.

We have amongst us a prime example of the one who repented and the one who didn’t repent, along with their ultimate ends. When Adam (as) disobeyed Allah (swt) he asked for forgiveness. However, when Iblees disobeyed Allah (swt) he asked for respite and an extension of life until the end of time to lead the children of Adam (as) astray. Allah (swt) answered both requests. Hence, it is Tawbah that determines one’s ultimate end in the hereafter: paradise or hellfire!

Adapted from a workshop organized by Azan in Karachi. Summarized for Hiba Magazine by Nageen Pervez, team member, Azan.

Sina – Health, Education and Welfare Trust

Sina

Hiba got in touch with Sina, a team of committed, educated and privileged experts who have chosen to reach out to the slums of Karachi to offer relief

1) Why was Sina born? What was your basic aim and vision?

SINA is named after Ibn Sīnā/Avicenna (980-1037), the Persian polymath who wrote almost 450 treatises on a wide range of subjects. His The Canon of Medicine, which was a standard medical text at many universities until as late as 1650, provides a complete system of medicine. With our inspiration coming from this pioneer in the field of medicine, we started our first clinic in 1998 when Dr. Asif Imam returned to Pakistan after practicing medicine in the USA for over two decades. The vision guiding this beginning was simple – to provide quality primary healthcare to those in need regardless of financial means available. The Clinics gradually grew with SINA Trust formally coming into being in 2007.

2) How is Sina different from similar work that others are doing in the field of healthcare?

What differentiates us is our focus and our quality system. We are focused exclusively on primary healthcare delivered by building clinics in the heart of urban slums. On quality, Sina’s greatest asset is its quality management system. This system is unique, as it has adapted quality international healthcare protocols, used in developed healthcare systems for application in low-income settings. Simply put, this is the foundation, on which we believe a scalable quality primary healthcare system can be created for catering to the needs of less-privileged communities across Pakistan. Our aim, therefore, is to take this system of quality primary healthcare across Pakistan.

3) Can you tell us about your team members?

The Sina Board of Trustees include highly committed professionals, who have joined hands to provide quality healthcare to those in need. Our trustees include Dr. Asif Imam (Allergist & Immunologist), Dr. Naseeruddin Mahmood (Pediatrician), Mohammad Fazil Bharucha (Lawyer), Sohail Ahmed (Industrialist) and Jalauddin Idrus (Educationist/ Social Worker). Our CEO Riaz Ahmed Kamlani has held positions of Chief Operating Officer and Vice President at The Citizens Foundation prior to joining Sina.

4) How can others help you in your work? Would you need human resource or financial assistance?

Our key focus is to help save children from critical illness and help women look after their health, who constitute 80% of our patients. A majority of our patients are Zakah eligible, based on Zakah eligibility evaluation conducted under the guidance of our Shariah Advisor. Our greatest need is to fund the cost of treatment which is Rs. 350 per patient. We, therefore, encourage individuals to help treat as many patients as they can through Zakah and other contributions.

Our future aim is to take this system of quality primary healthcare across Pakistan, Insha’Allah. For this, we would continue to be in need of both financial and volunteer time contributions for eg. from female doctors who have not been able to consistently practice given family commitments, but are keen to contribute to our cause. We would, therefore, invite you to support us in bringing quality healthcare to those in need.

5) Can you tell us more about your projects in slum areas?

Sina is a not-for-profit organization, focusing on providing primary healthcare in less-privileged communities. Our vision is that quality healthcare should be accessible for all. To achieve this, we build clinics in the heart of deserving communities and provide both curative and preventive care. As of 2013, Sina has seven clinics in the urban slums of Karachi, in areas including Baldia Colony, Ittehad Colony, Machar Colony and Old Sabzimandi. Over 80% of Sina’s patients are women and children who benefit from quality healthcare provided at their doorstep. This costs us Rs 350+ per patient whilst the fee from patients is Rs 5-30 with free medicines, test and follow up care.

6) Would you like to share with us any of “Sina’s” success stories?

Two-year-old Sahil was born blind because of bilateral congenital cataracts. While being treated for the flu at Sina clinic, he was diagnosed and referred to an ophthalmology hospital and recommended for surgery. With a diagnosis of severe anemia combined with intolerance for oral iron supplements, our experts initiated a blood transfusion process prior to surgery, which was successful. Today, for the first time, Sahil can experience the joy of seeing with both eyes.

We pray to Allah (swt) to grant Barakah and life to “Sina” as a critically needed project for the forgotten and less-privileged segment of our society. Individuals who can add any value to their mission can reach Sina at:

F-3/3, Block 2, Clifton, Karachi.
Website: www.sina.pk Email: info@sina.pk
Tel:  +92 21 35861320 / +92 21 35861331