STRUGGLING FOR SANITY

Family and society are expecting more from kids (am a still kid lol) now than ever before. Parental and societal pressure to make good grades, get into the university and get a good job can be very daunting.

Recently, every time I go home, my parents are so excited about me graduating than I am myself, even my extended family ask me all the time “so are you graduating with a first class or second class upper”. Even my imam at my mosque asked me last weekend “what next since you are graduating this year” and my friends’ ha-ha, that’s worst lol, they all think I should start working in the media, as fast as possible(so sorry guys, I do love u all)

  

The expectations are far too high, it makes me panic and anxious in some myriad ways like have started losing weight massively, nightmares and disturbed sleep, fatigue and restlessness.

Of course, I can’t tell my parents, family, friends and the society to start expecting less but my psyche is extremely fragile at this moment.

I know my parents won’t have access to read this (and I hope my cousins won’t tell them) because they would feel guilt and I don’t want them to.

But I want my friends and the society to read it and be a little more supportive, to every youth out there; it is really not easy to graduate like we all perceive it is. We are still trying to deal with the emotional trauma of having to leave school after four years et al.

And to my friends, I love you guys a lot and  I might end up not working in the media after all.

Breaking the Silence by Lubna Khan

Breaking the Silence
by Lubna Khan
A recent survey reveals shocking levels of sexual harassment against women in the workplace
In December 1997 eleven women working at the UNDP offices in Islamabad filed a case against a senior member of the management. The charge: sexual harassment. Secure in the trust and support senior management provided him, the accused had been abusing his powerful position by demanding sexual favours from female staff members, knowing they had no choice but to comply.

This had continued for years, each victim staying silent out of humiliation, fear and insecurity. The women finally found the courage to unite against him when they discovered the organisation had a sexual harassment policy. Frustrated with the lack of response from senior management concerned with hiding an “embarrassing situation,” they approached headquarters in the US, who sent a fact-finding panel to investigate. The panel found clear evidence of sexual harassment in four of the eleven cases, while the others involved clearly inappropriate behaviour but could not be categorised as sexual harassment.

Determined to make the accused pay for his ‘indulgence’, the women pursued their case in court. Most chose to leave the organisation rather than bend to social demands and pressure from local management to drop their case. Their efforts were rewarded in August 1999 with an historic victory, and the manager was fired.

Their case is an important milestone in the ongoing effort to tackle sexual harassment in Pakistan. “Regardless of progress made in gender equity, sexual harassment of women continues to be a violation suffered by most working women in Pakistan. This rarely discussed problem typifies the reality that women are still not accepted as active contributors to the economy,” explains Dr Fouzia Saeed, one of the eleven women who fought the landmark UNDP case, presently country director for Actionaid Pakistan and the woman spearheading the Alliance Against Sexual Harassment (AASHA).

AASHA is the most active and forthright organisation addressing sexual harassment in Pakistan today. It aims to publicise the issue and assist the government and private sectors to find ways to deal with it. A nationwide study conducted by AASHA to analyse sexual harassment in the Pakistani workplace reveals the problem knows no boundaries and no profession is immune. Unwelcome physical advances, unwanted sexual innuendos and knowing looks are routine, while more serious offences include indecent exposure, sexual molestation and violent attacks. Usually, such incidents are suppressed and often the victims are even blamed for bringing it upon themselves.

For example, 58 percent of nurses and doctors interviewed admitted being sexually harassed, usually at the hands of other doctors, nurses, attendants, patients and visitors. Domestic servants suffer even more, 91 percent disclosing they’d been victims of some sexual abuse. Life is tough for these women, who have to deal with harassment on their own. There are endless stories of domestic servants being fondled, beaten and raped by men in the houses where they work. In some cases they are even sold to strangers for the night. For women working in fields and brick kilns the problem is even more acute, with a staggering 95 percent having faced sexual harassment of some form (including rape and torture), many facing it on a regular basis. The harassers are usually landlords, munshies, contractors and co-workers. “Face or beauty does not matter,” says one field worker resignedly, “It is enough that you are a woman”.

The situation is no better for families forced to work in bonded labour. The owners and contractors openly tease and intimidate the women. It has become so common for women to be stripped then sexually molested in front of their men, that people have become numb to its cruelty – it doesn’t even raise eyebrows anymore. The few who dare to react to such assaults with bravery are treated worse than animals. Most, reconciled to their fate, realise the futility of bravado. “Even after this disgrace we are bound to work for the same employer because we cannot escape our debt,” says one. It is a common sentiment.

Contrary to common perception, higher status and education does not guarantee escape. According to the same AASHA survey, 93 percent of women working in both private and public sectors acknowledge being harassed. Victims commonly face sexually suggestive comments, are asked out on dates, and threatened if sexual demands are refused. Annual credential reports are used to threaten subordinates. When victims launch complaints to seek redress, the management often ignores them out of fear of upsetting the harassers, who frequently hold senior positions.

Although both men and women are subject to such mistreatment, it is ultimately much more an exercise of male power rooted deep in the economic and social position and authority they enjoy in the home, workplace and society. Sexual harassment is an issue that crosses all cultures and beliefs; a manifestation of power relationships. Women have historically been, and still are, far more likely to suffer sexually offensive behaviour than men. Sexual harassment is seen by AASHA as gender-specific discrimination and is defined by the organisation as, “any unwelcome sexual advance, request for sexual favours or other unwelcome verbal or physical conduct of a sexual nature”. In the workplace it can interfere: it might be made a condition of employment and can create an intimidating, hostile or offensive working environment.

CEDAW, the Convention on the Elimination of All Forms of Discrimination Against Women, adopted by the United Nations General Assembly in 1979 and often described as an international bill of rights for women, states: “the full and complete development of a country, the welfare of the world and the cause of peace require the participation of women on equal terms with men in all fields”. Article 3 of the convention clearly requires states to take “all appropriate measures, including legislation, to ensure the full development and advancement of women, for the purpose of guaranteeing them the exercise and enjoyment of human rights and fundamental freedoms on a basis of equality with men”.

Yet sexual harassment is viewed, if at all, more as a personal problem than an issue demanding a societal response, and many deny the problem even exists, partly due to the discomfort of facing the reality and partly because of our society’s taboo of all things sexual. We have been conditioned to view male domination and sexism as ‘normal’. Behaviour such as touching, suggestive language or gestures, and subtle advances, no matter how unwelcome, are often accepted as part of male human nature and ignored, encouraging offenders to continue, confident there is no threat of the woman reacting openly.

Women wanting to react are prevented from doing so by social taboos. An inadequate legal framework, and the humiliation and public exposure women face, discourage them from making a stand. A victim of sexual harassment has much more than bodily integrity to protect, and a victim of harassment at the workplace has much more to lose by taking action than remaining silent.

But continued silence won’t make the problem disappear. Sexual harassment will only be taken seriously when it becomes a serious issue. For it to become an issue, it is imperative that those who feel strongly about it become vocal and active. This is a battle that has to be fought head on. Sexual harassment has to be recognised as an offence. That it is not is a reflection of how a woman’s role and status is perceived by society. Any major change will involve a shift in attitudes towards women, as well as their increased empowerment.

In their quest for such a change, AASHA’s efforts are directed towards influencing policy makers to provide protection to women in the workplace and to ensure a safe and healthy working environment. Sexual harassment in the workplace is now at least recognised as a labour and management issue. It is prohibited by law in many countries, including some in Asia like Sri Lanka, India and Malaysia. Having ratified CEDAW in addition to signing ILO Conventions and other international and national laws dealing with this issue, the Pakistani legislators have no choice but to take measures. Although the Constitution and the Criminal Penal Code do address women’s equality and therefore sexual harassment to some extent, there is no law or clear policy on harassment in the workplace.

Responding to the situation, AASHA has drafted a Code for Gender Justice in the Workplace. The objective of this code of conduct is to improve labour conditions and enable a working environment free of sexual harassment, abuse and intimidation by presenting a comprehensive strategy to employers. Designed to become integral to the management policies of public, private, and non-governmental organisations and educational institutes, the code is an attempt to effectively deal with sexual abuse around the workplace and provides a mechanism for complaints and redress through special enquiry committees. AASHA is presently introducing the code in the private sector.

As Dr Fouzia Saeed puts it, “Hiding behind any denial will not work any more. It’s time that we face our own value system and question the basic concept of woman that we have in our heads, which we have unconsciously inherited, and which we do not want to let go of.”

An Islamic Perspective on Violence Against Women by Muslim Women's League March 1995

i found this very interesting, and i thought i should share.
While women in many parts of the world have made advances in areas previously closed to them, the problem of violence against women remains pervasive. Unfortunately, this violence takes many forms and occurs across national, cultural, racial, and religious borders.

Islam condemns all forms of violence against women. The basic Islamic premise of equality between women and men cannot be achieved so long as violence against women persists.

In pre-Islamic Arabia violence against women began at birth in the form of female infanticide. Islam prohibited the practice of female infanticide. Not only did the Quran prohibit this practice, it also mocks those who view the birth of a girl child with contempt. (Quran 16:58-59).

Another common form of violence against women is that committed by husbands on their wives. Islam requires that husbands treat their wives with respect and it prohibits any form of physical or emotional abuse. The Quran requires that spouses treat each other with love and mercy. (Quran 30:21). Moreover, the Quran repeatedly warns against the use of injurious statements by a husband against his wife. (Quran 58:2-4).

Rape, unfortunately, remains a common form of violence against women. In addition, the woman is often blamed for being the victim of rape. Islam views rape as a violent crime against the victim, against society, and against God. The perpetrator has committed a crime and hence is morally and legally responsible. The victim is an unwilling partner in the sex act and thus bears neither blame nor stigma. To either ostracize or condemn the victim because she was compelled to engage in sexual intercourse is against the laws of Islam as the victim was an unwilling, and therefore, a blameless participant.

In addition to the violence that women are subjected to during times of peace, women are particularly vulnerable during times of war. Islam condemns violence against women no matter what the circumstances. War is no exception. Prophet Muhammad was strict in ensuring that noncombatants, primarily women and children, were not harmed during war time.

Female genital mutilation, another form of violence against women, has no basis in Islam. Rather, it is a cultural practice which must be eliminated through education and the empowerment of women.

Likewise, forced prostitution is another form of violence against women with no basis in Islam and which must be eradicated through the empowerment of women.

Islam's mandate of equality between women and men necessitates that all forms of violence against women be eradicated, for so long as women suffer abuses, women cannot achieve their full potential as free and equal members of society.

Muslim Women's League 3010 Wilshire Blvd. Suite #519 Los Angeles, CA 90010 (323) 258-6722

© 1999-2012 Muslim Women's League. All Rights Reserved.

Solution to the Problems of the Islamic World

Rafiq Hayat – UK
Amir (National President) of the Ahmadiyya Muslim Association UK

We are today living in a multiracial, multi-religious and multicultural society. To live in harmony, peace and friendship, it is important that we understand each others’ traditions and faiths and religions, which have great impact on human sensitivities and emotions.
While inter-religious dialogue is in full swing today, the religion of Islam seems to have been excluded from this circle of goodwill. The Western world holds a false perception about Islam that has no relationship with reality; and the intensity and continuity of this prejudice shows no signs of slackening even in this liberal and tolerant climate of today’s world. Unfortunately, the real fault lies with the Muslim world itself.
Take the examples of 9/11 in New York, 7/7 in London and the Lal Masjid episode in Islamabad, Pakistan. Such events have left a lasting impact on the minds of people and continue to enforce the incorrect perception of Islam being a religion that encourages violence. Muslim Ulema [clergy] appear to propagate prejudice and intolerance not only against other faiths but also against other Muslims as well. Muslims who do not subscribe to their views are immediately branded ‘Kafirs’ [disbelievers] and aggression and violence is promoted against such Muslim communities.
In the Western perception, Sharia Law is seen as law of intolerance which promotes the denial of basic human rights and is intolerant of other faiths. It is also presumed that Sharia Law does not give any rights to women and treats them as second-class citizens. This perception is based on the stories that are published in the press about the practices of honour killing and the treatment of women in Afghanistan and Pakistan.
Fortunately, we all know that the religion of Islam does not teach us division or hatred. Islam only teaches peace and co-existence and understanding of each other and stands supreme among all religions for its compre-hensiveness and rationality. Then why does the Muslim world suffer from individual disarray, interstate divisions aggravated by sectarian and political expe-diencies? One may ask, quite legitimately, how has this state come about in the Muslim world and where lies the solution?
We have to go back to the very beginning to analyse the problem and seek the solution. Before the advent of Islam, the Arab world was in dire need of moral, spiritual and intellectual guidance for its people. The Holy Prophet Muhammad^(saw), our beloved Prophet, the last Prophet, was sent by Allah the Almighty to lead us all to the righteous path that leads us to our Maker and gives inner peace within ourselves. The Holy Qur’an and the Sunnah [practical example of the Prophet^(saw)] will remain forever as a beacon of guidance for all humanity to the end of the world.
The Holy Prophet Muhammad^(saw) encapsulated the guidance in his sermon that he delivered on the ninth day of Dhul-Hajj [month in Muslim calendar], 10 A.H., in the valley of Mount ‘Arafat in Makkah.
The injunctions given to us by the Holy Prophet Muhammad^(saw) more than 1400 years ago constitute a veritable Charter of Human Rights that the civilised world only adopted in 1949 through the United Nations. Unfortunately the Muslims forgot these injunctions and the results are evident today in the humiliating state of the Muslim world.
The Muslim world needs to inculcate the values of trust, equity, justice, forgiveness and brotherhood. But above all, comes the injunction of righteousness. Because, it is from righteousness that every other condition flows. Peace is not only physical security or absence of war and conflict, although it is an essential aspect of the wider concept of peace. Peace really means harmonious adjustment and orientation of the individual with and towards, on the one side, his Creator and, on the other side, with his fellow beings. Peace must originate in the heart of man. No one can be at peace with his brother unless he is at peace with himself and no one is at peace with himself unless he is at peace with his Maker. That is the fundamental of peace and a most comprehensive concept.
The Holy Qur’an, that vast reservoir of Divine guidance, simply tells us:

Those who have faith and do not let it be debased by injustice are the ones who shall have peace. It is they who are rightly guided. (Ch.6:V.83)

In fact, equity and absolute justice are the core around which a fair society can be built. That is why obligation of adhering to the truth and of acting justly is not restricted only to matters of disputes. It comprehends all spheres of life. In his address to the world during the 2007 Annual Peace Conference, Hadhrat Mirza Masroor Ahmad, Khalifatul Masih V, touched on the issue of absolute justice in the global environment. He declared:

“We can only establish peace in the world when the nations and countries try to establish peace in this way. It is regrettable that the League of Nations did not follow these principles and failed as a consequence. Today, the United Nations Organisation also seems to be failing in dispensing the requirements of justice. There are different standards of justice for different countries and different continents. Except for some very few decisions, most of the resolutions passed, in the past and even being adopted today by the United Nations, have been based on expediency and partisanship. Till such time that all countries are treated equally and at par, and the grudges and deep-seated sense of injustice are removed, no matter how many organisations are formed, they cannot bring peace to the world. It is also regrettable that Muslims, who have been given this teaching, are not acting on it themselves. They harbour enmity against each other and this is the case all over the world. Peace will remain a dream as long as each nation considers its own interests above all others.”

Quoting another example from the annals of Muslim history, Hadhrat Khalifatul Masih V gave the example of Hadhrat Abu Ubaidah^(ra) when he was the governor of Syria in the time of Hadhrat ‘Umar^(ra). In those days a tax was levied on the Syrian Christians and in return they were exempted from military duty and their protection became the duty of the Muslim rulers (even in this, Hadhrat ‘Umar^(ra) had forbidden to tax the poor). However, when a moment came when there was a danger of war from the Constantinian forces of the Roman Empire, Hadhrat Abu Ubaidah^(ra), as a Governor of Syria, returned all taxes to the Christians telling them that because he might not be able to provide protection, he had no excuse to retain their taxes. The Christian were so impressed by this gesture of honesty and justice that they said with one voice that they prayed that Muslims become victorious over Romans and then come back to rule the country of Syria once again because Muslims not only do justice but also do good to Christians.
This is why the public authority in all spheres, including judicial authority, should be given only in the hands of those who can discharge it honestly. The Holy Qur’an commands:

Verily, Allah commands you to give over the trust to those entitled to them, and that, when you judge between men, you judge with justice. And surely excellent is that with which Allah admonishes you. Allah is All-Hearing, All-Seeing. (Ch.4:V.59)

Then again, the Holy Qur’an admonishes:

O ye who believe! Be steadfast in the cause of Allah, bearing witness in equity; and let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness. And fear Allah. Surely Allah is aware of what you do. (Ch.5:V.9)

Explaining this verse, the Promised Messiah^(as) states:

‘Allah the Almighty says about justice that it cannot be achieved without truth-fulness, that your enmity towards enemy nations should not hinder you from dispensing justice. Remain just because righteousness lies in it…
…I say to you in truth that it is easy to deal with an enemy with hostility but it is very difficult to safeguard the rights of opponents and to deal justly with your enemy.’

This is the ultimate state of establishing peace with justice: that if you have to testify, you must remain just. At another place the Holy Qur’an enjoins that even if you have to testify against yourself or your near ones, then you must testify fulfilling the requirements of justice. At the same time, it has also said that even the enmity of a nation should not make you deviate from justice. We can notice this commandment being practised in the early period of Islamic history. When a dispute between a Muslim and a Jewish citizen was brought before Hadhrat ‘Umar^(ra), he found the Jewish citizen to be right and he decided in his favour.
Indeed, there is such great emphasis on justice, whether as a judge or as a witness, that the stability of a society or a nation depends on it. However, a true and righteous believer must move beyond justice and dispense good (Ihsan). Allah says in the Holy Qur’an:

Verily, Allah enjoins justice and doing of good to others; and giving like kindred; and forbids indecency and manifest evil and trans-gression. He admonishes you that you may take heed. (Ch:16:V.91)

Explaining this verse, the Promised Messiah^(as) says:

‘This verse means that you should deal with equity with your near ones and humanity at large, and do not demand from them any more than what is your right, and persevere with justice. If you wish to progress further, the next stage is to do ‘IHSAN’ good, and if your brother stoops to wickedness, return his wickedness with a good deed and in return for the pain that he causes you provide him comfort and as a gesture of goodwill provide him help. The next stage is ‘like kindred’ and that is that whatever good deeds and favours you do to your brethren and to human beings, you should do that without any expectation of favourable return. You should do that out of sheer humanitarian feelings and without any hesitancy as one kinsman does to another because of the love pertaining to relationship.’

Unfortunately, equity, justice, tolerance and amity are practices rarely visible in the Muslim world. Justice, let alone ‘Ihsan’, or doing good, is totally absent. Whereas Islam permits freedom of conscience and belief, people of minority religions are not tolerated in the so-called Muslim world. The lives and possessions of the minority have no value. Perpetrators of crimes against minorities walk free without being brought to justice.
If the Muslims want to create peace in the society then they must fulfil the rights of others selflessly. They must get rid of the poison of superiority complex. They must eliminate the distinction between Muslims and non-Muslims, between ethnic majority and non-ethnic minorities and between rich and poor. In fact, they must get rid of all national and racial prejudices.
On the one hand, ‘Muslims’ claim to be broad-minded, and on the hand, they have a class of clerics within their society in which volcanoes of racial hatred are ready to erupt. The ‘Jihadi’ movements and suicide attackers have disfigured the image of Islam all over the world.
Only the most deluded could regard the suicide-attacks as having been launched by ‘mujahidin’, striking a blow in the name of Islam against ‘legitimate targets’. Despite its evident falsity, the image of Islam conveyed by this disfiguration of Islamic principles is not easily removed from the popular imagination in the West. There is an unhealthy and dangerous convergence of perception between, on the one hand, those – albeit a tiny minority – in the Muslim world who see the attacks as part of a necessary anti-Western Jihad; and on the other, those in the West – unfortunately, not such a tiny minority – who likewise see the attacks as the logical expression of an inherently militant religion that is irrevocably opposed to the West. Muslim scholars have pointed out that the terror attacks are totally devoid of any legitimacy in terms of Islamic law and morality.
More than one hundred years ago, the Promised Messiah^(as) declared:

‘If you want to be associated with me and if you want to join my Community, you will have to purify yourselves from cruelty and rebellion, and know that the assumption of Jihad with force has ended with my advent. Perform your Jihad, he said, but in the manner that the Holy Prophet^(saw), performed Jihad-e-Akbar; and that Jihad is guiding people to Allah, exhorting others to righteousness, reformation of oneself and service to mankind.’

Let us pause and think why more and more desperate Muslims are taking this course of personal violence. The answer is stark and simple – poverty and denial of the environment to fulfil the aspirations to live and prosper in peace. The solution is simple for the Muslim world. The Holy Prophet Muhammad^(saw), gave us the five pillars of Islam. Zakat, or spending of one’s wealth in the way of Allah, if truly followed can eliminate poverty from the Muslim world in a very short time thus removing the real reasons of violence and militancy. Allah the Almighty has blessed the Muslim world with immense wealth and resources. If only this God-given wealth were used properly, in accordance with the guidance given in the Holy Qur’an and as practised by our beloved Prophet Muhammad^(saw) and his rightly guided Khulafa! They practised the true Jihad-e-Akbar – that is, Jihad against inequity, against social injustice and against poverty. The time is now for the Muslim Ummah to practise this Jihad-e-Akbar once again.
But, who in the world of Islam can take on the onerous task of applying the true and pristine teachings of Islam? Who is going to unite all the diverse Muslim populace? No man-made organisations for the unity of Muslim can perform this task nor any individuals. Many in the recent past aspired to become leaders or dreamt of becoming ‘Amir-ul-Mu’mineen’ [Leader of the believers]. They and their false credentials were blown away in the winds like the autumn leaves. But there is no need to despair. Allah, in His Mercy, never leaves the Muslims alone.
Remember! The religion of Islam is forever and for all times and the guidance given in the Holy Qur’an is comprehensive and forever and for all times. The words of God possess the same quality as the works of God. That is to say, it is alive as the universe is alive and keeps abreast, rather ahead of all developments and continuously gives guidance for the human life that goes on changing in a dynamic world. Every part of Allah’s creation testifies to Allah’s existence, sings His praises and glorifies Him. He continuously com-municates with those who are steadfast in their faith in Him and He manifests Himself in various ways. Allah promises in the Holy Qur’an:

As for those who say, ‘Our Lord is Allah’, and then remain steadfast, the angels descend on them, reassuring them, ‘Fear not, nor grieve; and rejoice in the glad tidings of the Gardens which you were promised. We are your friends in this life and in the Hereafter…(Ch.41:Vs.31, 32)

Within the religion of Islam, angels have been descending on the righteous and the steadfast to guide them to revive and revitalise the religion of Islam until at the head of the 14th century Hijra, corresponding to the last decade of 19th century, Allah the Almighty sent the Messiah for whom all the religions of the world were waiting. The Messiah that was promised and prophesised by the Holy Prophet Muhammad^(saw) in the Tradtions and promised in the Holy Qur’an, Hadhrat Mirza Ghulam Ahmad^(as) of Qadian, under Divine revelation, claimed in 1889 to be the Messiah and declared that his advent was the fulfilment of various prophecies made for the Reformer of the latter days. His task, he claimed, was to revive the beautiful teachings of Islam that had been disfigured by the addition, innovations and distorted inter-pretations. During his lifetime, he defended the cause of Islam with all his might and repulsed vigorously all the attacks that were made on the teachings of Islam and on the Holy Prophet Muhammad^(saw). The scholars of the Muslim Ummah of the time complimented him for his Jihad but turned away as soon as he made his claim of being the Promised Messiah. That was the most unfortunate turning point for all the Muslims of the world. All of them are still mired in the bog of prejudice, intolerance and sectarianism. When we look around, we see very few men of real religion, a small number of defenders and champions of the truth – when one sees ignorant persons imagining that the principle of Islam is hardness, severity, extravagance and barbarity – it is time to repeat these words that were used by Hadhrat Ya‘qub^(as):

…So now dignified patience is good for me. And it is Allah alone Whose help is to be sought… (Ch.12:V.19)

The Promised Messaih^(as) declared more than hundred years ago, in his book, A Message of Peace’:

‘Irrespective of whether we are Muslims or Non-Muslims, and although we have many differences, we believe in God Who has created this world and all that is contained in it. We also claim commonality as human beings. It is our duty that we should become friends with a clear conscience and honest intentions. We should sympathise with each other on all matters temporal or religious. My Friends! That faith is no faith that does not teach sympathy for mankind. A human being is not human unless he displays some element of sympathy. Our God has made no distinction in any nation. Whatever faculties were given to the ancient nations have been given to the Arab, Persian, Chinese, Japanese, European and American nations. The earth serves as a common ground for all and the Sun, the Moon and the Stars perform common service for all mankind. These divine manifestations teach us that we should also treat each other equally, with amity and with tolerance. Narrow-mindedness or hard-heartedness has no place in human relations.’

With the above message and under the present Khalifa, Hadhrat Mirza Masroor Ahmad, the 5th successor of the Promised Messiah^(as), Islam Ahmadiyyat is recognised and respected in 190 countries of the world. The real solution to the problems of the Muslim world lies in their unity under one leader. One solution is to join the leader that Allah has appointed for the Muslims at this difficult juncture. Come under the standard of Khilafat-e-Ahmadiyya because this will provide you with true protection against all evils. This will unite you once again like the Ummahwas united under the rightly guided Khulafa of the Holy Prophet Muhammad^(saw). More than hundred years ago, the Promised Messiah^(as), addressed the Ummah and invited it with these words:

Come towards me truthfully, your security lies in this
Wild beasts are all around you, I am the impregnable fort of security

The whole Muslim world is floundering in dissension and without direction and they are surrounded by hostile forces that are bent on decimating each Muslim country one by one.
That is why, with all sincerity and the love and sympathy that I feel for my Muslim brethren, I implore them: the solution to problems lies in accepting Khilafat that Allah has established for Muslims; He has blessed this institution for the last one hundred years. May Allah give the Muslims wisdom to accept the truth. Amin!

Tags: Extremism, Extremism - 7/7 Attacks, Extremism - 9/11 Attacks, Islam - Jihad, Islam - Khilafat, Islam - Sharia, Prophethood - Mirza Ghulam Ahmad, Prophethood - Muhammad (companions of)

GETTING HOOKED ON JOURNALISM

“Good hunting to those of you who choose journalism as a career” ................................. Morley Safer

Journalism for me is more than a job, it is now a way of life. When I was sixteen and I was admitted into Lagos State University to study mass communication, I never knew what I was getting into, until my first day in class when Mr. Suleiman Hassan took us writing for mass media and he told us this on the first day

         

“Journalists are hardworking and tenacious, they don’t take no for an answer, they don’t quit until the job is finished, they are curious, they are creative, they enjoy people and care about them. They are well informed on current events”

The list could go on and on, what Mr. Hassan was trying to do is to list the qualities an average journalist must possess.

Sometimes journalism is exciting and exhilarating, some other time it can be difficult and frustrating because of having to meet a deadline and not getting published after wasting so much time writing.

In my first year at the university, I realized that journalism can be addictive because you are always conscious of everything that is happening around you. If you don’t understand what I mean, go to a journalism school or study journalism as a course and you will face the possibility of getting hooked.