Being aware of how you use your time will help you to study more effectively and be more efficient.

Define Your Priorities

Make a list of your priorities for how you spend your time: schoolwork, etc. Be sure to include time for activities, such as spending time with friends, Visiting family and relatives, going to the mosque, reading Quran, etc.
Study Time

Set aside times to study when you know you will be most effective. For example, if you get tired after 9 p.m., try to finish your work before then. If you are most creative in the early morning hours, write the first draft of your papers then.
Assignment Calendar

Make a monthly calendar of all your major assignments that are due each term. A monthly calendar will help you plan ahead and prepare for major assignments.
Managing Assignments

Major assignments can become manageable when you break them down into smaller pieces. Try to stay ahead instead of falling behind. Be sure to talk with your teacher early on if you don’t understand or are having trouble with an assignment, if you want some feedback on your initial work, or if you foresee that you will need some extra time. Most teachers are impressed if you approach them early on with any issues you may have.
Be Consistent

If you keep up to date on assignments and do some work each day (including weekend days), the work will seem much less overwhelming.

CyberSalat is a program which teaches young and new Muslims how to perform Islamic Prayer. It is an interactive tutor which contains : Precise, step-by-step instructions in English, Accurate audio renditions of the Qur’an, Arabic text, English translation, English transliteration, Colour graphics showing changes in postures required for prayer. Download

  Stories of all the Prophets mentioned in the Qur’an with Qur’anic reference, An Islamic glossary, topic search. Download

 The Noble Qur’an 3.0 has a powerful search engine that can be used to search all the contents of the Qur’an. The application allows the display of information relating to each chapter i.e. name, sequence, historical backgrounds, and other additional information. Download

  25 Du’as in the Qur’an: with Qur’anic arabic and english translation. Download

Why I Shed Bikini for Niqab: The New Symbol of Women’s Liberation

By Sara Bokker

Sara Bokker is a former actress/model/fitness instructor and activist. Currently, Sara is Director of Communications at “The March For Justice,” a co-founder of “The Global Sisters Network,” and producer of the infamous “Shock & Awe Gallery.”

I am an American woman who was born in the midst of America’s “Heartland.” I grew up, just like any other girl, being fixated with the glamour of life in “the big city.” Eventually, I moved to Florida and on to South Beach of Miami, a hotspot for those seeking the “glamorous life.” Naturally, I did what most average Western girls do. I focused on my appearance and appeal, basing my self-worth on how much attention I got from others. I worked out religiously and became a personal trainer, acquired an upscale waterfront residence, became a regular “exhibiting” beach-goer and was able to attain a “living-in-style” kind of life.

Years went by, only to realize that my scale of self-fulfillment and happiness slid down the more I progressed in my “feminine appeal.” I was a slave to fashion. I was a hostage to my looks.

As the gap continued to progressively widen between my self-fulfillment and lifestyle, I sought refuge in escapes from alcohol and parties to meditation, activism, and alternative religions, only to have the little gap widen to what seemed like a valley. I eventually realized it all was merely a pain killer rather than an effective remedy.

By now it was September 11, 2001. As I witnessed the ensuing barrage on Islam, Islamic values and culture, and the infamous declaration of the “new crusade,” I started to notice something called Islam. Up until that point, all I had associated with Islam was women covered in “tents,” wife beaters, harems, and a world of terrorism.

As a feminist libertarian, and an activist who was pursuing a better world for all, my path crossed with that of another activist who was already at the lead of indiscriminately furthering causes of reform and justice for all. I joined in the ongoing campaigns of my new mentor which included, at the time, election reform and civil rights, among others. Now my new activism was fundamentally different. Instead of “selectively” advocating justice only to some, I learned that ideals such as justice, freedom, and respect are meant to be and are essentially universal, and that own good and common good are not in conflict. For the first time, I knew what “all people are created equal” really means. But most importantly, I learned that it only takes faith to see the world as one and to see the unity in creation.

One day I came across a book that is negatively stereotyped in the West–The Holy Qur’an. I was first attracted by the style and approach of the Qur’an, and then intrigued by its outlook on existence, life, creation, and the relationship between Creator and creation. I found the Qur’an to be a very insightful address to heart and soul without the need for an interpreter or pastor.

Eventually I hit a moment of truth: my new-found self-fulfilling activism was nothing more than merely embracing a faith called Islam where I could live in peace as a “functional” Muslim.

I bought a beautiful long gown and head cover resembling the Muslim woman’s dress code and I walked down the same streets and neighborhoods where only days earlier I had walked in my shorts, bikini, or “elegant” western business attire. Although the people, the faces, and the shops were all the same, one thing was remarkably distinct–I was not–nor was the peace at being a woman I experienced for the very first time. I felt as if the chains had been broken and I was finally free. I was delighted with the new looks of wonder on people’s faces in place of the looks of a hunter watching his prey I had once sought. Suddenly a weight had been lifted off my shoulders. I no longer spent all my time consumed with shopping, makeup, getting my hair done, and working out. Finally, I was free.

Of all places, I found my Islam at the heart of what some call “the most scandalous place on earth,” which makes it all the more dear and special.

While content with Hijab I became curious about Niqab, seeing an increasing number of Muslim women in it. I asked my Muslim husband, whom I married after I reverted to Islam, whether I should wear Niqab or just settle for the Hijab I was already wearing. My husband simply advised me that he believes Hijab is mandatory in Islam while Niqab is not. At the time, my Hijab consisted of head scarf that covered all my hair except for my face, and a loose long black gown called “Abaya” that covered all my body from neck to toe.

A year-and-a-half passed, and I told my husband I wanted to wear Niqab. My reason, this time, was that I felt it would be more pleasing to Allah, the Creator, increasing my feeling of peace at being more modest. He supported my decision and took me to buy an “Isdaal,” a loose black gown that covers from head to toe, and Niqab, which covers all my head and face except for my eyes.

Soon enough, news started breaking about politicians, Vatican clergymen, libertarians, and so-called human rights and freedom activists condemning Hijab at times, and Niqab at others as being oppressive to women, an obstacle to social integration, and more recently, as an Egyptian official called it–”a sign of backwardness.”

I find it to be a blatant hypocrisy when Western governments and so-called human rights groups rush to defend woman’s rights when some governments impose a certain dress code on women, yet such “freedom fighters” look the other way when women are being deprived of their rights, work, and education just because they choose to exercise their right to wear Niqab or Hijab. Today, women in Hijab or Niqab are being increasingly barred from work and education not only under totalitarian regimes such as in Tunisia, Morocco, and Egypt, but also in Western democracies such as France, Holland, and Britain.

Today I am still a feminist, but a Muslim feminist, who calls on Muslim women to assume their responsibilities in providing all the support they can for their husbands to be good Muslims. To raise their children as upright Muslims so they may be beacons of light for all humanity once again. To enjoin good–any good–and to forbid evil–any evil. To speak righteousness and to speak up against all ills. To fight for our right to wear Niqab or Hijab and to please our Creator whichever way we chose. But just as importantly to carry our experience with Niqab or Hijab to fellow women who may never have had the chance to understand what wearing Niqab or Hijab means to us and why do we, so dearly, embrace it.

Most of the women I know wearing Niqab are Western reverts, some of whom are not even married. Others wear Niqab without full support of either family or surroundings. What we all have in common is that it is the personal choice of each and every one of us, which none of us is willing to surrender.

Willingly or unwillingly, women are bombarded with styles of “dressing-in-little-to-nothing” virtually in every means of communication everywhere in the world. As an ex non-Muslim, I insist on women’s right to equally know about Hijab, its virtues, and the peace and happiness it brings to a woman’s life as it did to mine. Yesterday, the bikini was the symbol of my liberty, when in actuality it only liberated me from my spirituality and true value as a respectable human being.

I couldn’t be happier to shed my bikini in South Beach and the “glamorous” Western lifestyle to live in peace with my Creator and enjoy living among fellow humans as a worthy person. It is why I choose to wear Niqab, and why I will die defending my inalienable right to wear it. Today, Niqab is the new symbol of woman’s liberation.

To women who surrender to the ugly stereotype against the Islamic modesty of Hijab, I say: You don’t know what you are missing.

  ]]> http://www.sydneymuslimyouth.com/?feed=rss2&p=786 0 http://www.sydneymuslimyouth.com/?p=776 http://www.sydneymuslimyouth.com/?p=776#comments Wed, 23 May 2012 01:50:08 +0000 sydneymslmyth http://sgcworks.com/smy/?p=776 Continue reading →]]> Environmental Responsibility Clear in Islamic Scriptures

By Imam Zaid Shakir

Muslims have many scriptural imperatives that demand we work for the preservation and health of our environment. As we enter an era where the prospect of environmental catastrophe is perhaps greater than the prospect of disaster from any other source, it is especially important that we make environmental protection one of our most pressing priorities.

In a talk I gave at the London School of Economics on Islam and the environment, I said that when one considers the dismal record of the Muslim nation-states in dealing with environmental issues, and the virtual lack of any significant grassroots environmental organisations in those countries, one may find it strange that a Muslim should speak about this topic.

This sentiment is only reinforced by the fact that the various Islamic movements, which have become the main opponents of the regimes governing those states, lack even the semblance of an environmental agenda.

However, the informed Muslim can easily speak on Islam and the environment for a number of reasons. First of all, Islam is described in the Qur’an as the religion of nature. God declares: “Therefore, orient yourself, with all due sincerity and uprightness towards the natural religion; this is consistent with the nature He (God) has created in humankind. Never will there be any change in that nature, this is the straight way. However, most of humanity realises it not.” (30:30)

Having created us, and then through the institution of religion oriented us towards Him, our Creator then situated us in a delicate, intricate system where our success, and indeed the perpetuation of that system, rests in maintaining a balance between all things. He says in the Qur’an:

“The Merciful. He has taught the Qur’an. He has created the human being. He has taught him elocution. The sun and moon flow along in their established orbits. The stars and trees recline themselves humbly in prostration. He has raised aloft the firmament of the sky and established the balance. Therefore, cheat not in maintaining the balance. Establish just measure and do not fall short in maintaining the balance.” (54:1-9)

In this group of verses, God enumerates some of His Blessings to humanity. He starts by mentioning the Majestic Qur’an. As Muslims, we believe that the Qur’an contains the enduring message of God to humanity. Its guidance defines the worldview of the conscientious believer. God reminds us: “Remember the blessing of God upon you, and the Scripture and Wisdom that He has revealed unto you, by way of admonition. Be mindful of God, and be assured that He knows all things.” (2:231)

He then mentions His creation of the human being. This creation is mentioned after His teaching the Qur’an. In other words, God has facilitated our success before our actual creation. From this we should understand that God desires that we succeed in this life. This is consistent with His saying: “God has made faith beloved to you, and adorned it in your hearts. And He has caused you to hate disbelief, corruption, and sin.” (49:7)

He then mentions His teaching humanity clear speech, elocution. He has given us the ability to express our thoughts, emotions, feelings and sentiments. Imam al-Baydawi says in his commentary on this verse that this is the greatest encouragement for man to express his gratitude to God for His blessings. An individual may lack the means to express his appreciation for a favor with a gift or some other material possession. However, he never lacks the means to express his thanks verbally. It is as if God is saying to humanity, “I’ve created you, guided you, and facilitated the means for you to thank me.”

After this He enumerates some of His blessings, all are to be found in the world of nature. He mentions the “…sun and moon flowing along in their established orbits.” The predictability of their orbits increase their benefit to humanity as signs for guidance, markers of time, and regulators of the tides and winds.

“The stars and trees bow in prostration…” The stars prostrate by willingly accepting the Divine Decree governing their arrangement into constellations. These constellations are an adornment for the sky, and a source of guidance for humanity. The trees do so by accepting the determination that they deliver their fruit consistently and uniformly in an appointed season. This regularity makes possible the harvests, which provide repeated benefit to humanity. The trees also absorb carbon dioxide from the atmosphere and help to replenish our supply of oxygen. All of these processes are based on laws established by God.

“We have raised aloft the firmament of the sky and established the balance…” God has crowned the benefits He has bestowed upon us by raising over us the miraculous canopy of the sky, which protects us, the animals, the plants, and helps to preserve the stored up repositories of water found in glaciers and the polar ice caps. He then declares that He has “established the balance.” The balance mentioned here is a symbol of the justice that must characterize all of our transactions. Those transactions must be based on a system of equitable reciprocity and they involve our interactions with everything on earth. Everything in this creation gives and takes fairly: the plants, animals, seas, winds and the Earth.

Humans also give and take. However, we often take more than we give. We thereby oppress our fellow humans, the land, the sea, the plants, and beasts. Our Creator, most knowledgeable of this propensity, advises us: “Therefore, cheat not in maintaining the balance.” In other words, do not take more than you give! For if you cheat in this great transaction, you are denying my blessings, and if you deny my blessings, I will withdraw them from you. In this regard, God proclaims: “If you give thanks [for My blessings], I shall increase you in them, and if you refuse [to thank Me], you should know that my punishment is quite severe.” (7:167)

What we are witnessing in our world is the failure of humanity to maintain the balance, and that failure has led to unfathomable consequences for the land, the sea, and all of the creatures therein. The Qur’an gives us an insightful description of this condition when it declares: “Corruption has appeared on the land and in the sea because of what the hands of humans have wrought. This is in order that we give them a taste of the consequences of their destructiveness in order that they will return to the path of right guidance.” (30:41) Qur’anic exegetes have described this corruption as the drying up of the rains, the disappearance of the harvest of the sea, and other ecologically relevant meanings.

One could well look at these and similar Islamic teachings and ask if they had a practical manifestation in Islamic societies. The answer is yes. The protection of natural habitat, the well-being of animals, and related responsibilities were often overseen by appointed officials, members of the world’s first environmental protection agencies. For example, Imam Taj al-Din al-Subki, in his instruction manual to the appointed officials in the Islamic polity, Mu’id al-Ni’am wa Mubid al-Niqam, advises the official overseeing the stuccoing of the city walls: “The person entrusted with stuccoing the walls must first ascertain that no animals are living in them. Otherwise, he might inadvertently cause the death of animals that he has no right to kill, small birds and the like. Were he to do so, he would betray God by killing those animals.”

He advises the official entrusted with the oversight of the animals: “Among the rights owed to these beasts is that you are sincere in serving them. You must exercise the trust you have concerning them fully. They have no tongues with which to complain to you [concerning abuses], they can only complain to God.” Officials charged with overseeing the protection of the forests and trees were also admonished to carefully guard the rights of these living creatures.

In the past, Muslims were among the leaders in utilizing earth, wind, sun, water and shade to develop ecologically friendly systems of air conditioning, refrigeration, heating, energy generation, farming and construction. These systems considered well the damage of human activity to the ecosystem. The resulting positive attitudes towards the environment were not unique among pre-modern people.

This careful attitude towards the environment is countered contemporarily by one of avarice, greed and neglect facilitated by a global economic climate that allows gross corporate ecological irresponsibility. This shift has led to unimaginable abuse of the Earth’s resources and people. At the heart of this abuse is an economic system that is predicated on unlimited growth, while encouraging unimaginable waste. Our planet’s finite resource base and limited absorption capacity cannot long endure such a scheme. Unless we change, perhaps the only question left for us to answer will be, “Will we meet our doom by exhausting our available resources or suffocating in our waste?”

In conclusion, the current economic arrangement fails on three counts. First of all, as Herman Daley and others point out, it fails to meet the basic needs of the planet’s entire population. Secondly, it fails to maintain an acceptable level of biodiversity. Thirdly, it does not ensure a sustainable level of resources for future generations. These failures have their own ecological consequences, global warming being only the most alarming.

Muslims, especially here in the West, have an important part to play in addressing the growing ecological crisis. As we know, the overarching objectives of Islamic Law (Maqasid ash-Shari’ah) determine that religion has been instituted to preserve six things: religion itself, life, intellect, wealth, lineage and honor. If the environment that sustains our life and is the primary source of our wealth, is destroyed, then religion is effectively voided as there would be no life, lineage, or wealth left for it to safeguard. Even if we were to limp along, barely surviving in a toxic, ecologically ravaged wasteland, we would have lost our honor, with our wealth and lives likely to follow in short order.

How can we change? First of all, as Muslims, we must realize that our religious teachings provide us with a valuable source of meaningful ecological consciousness. Our rich history provides us with many brilliant models, which can serve as the basis for significant strategies in developing alternative energy sources, organizing holistic communities, as well as significant direction in other vital areas.

Secondly, we should know that it isn’t necessary for us to “reinvent the wheel.” There are many non-Muslim groups that are active in addressing a large variety of environmental issues. We can both learn from their experiences and join with them to augment their strength.

If we act now, we can help to avert many looming disasters, such as global warming and the associated climate changes, which are already beginning to wreak havoc on our world. If we fail to act, we are only hastening our collective doom.

DAWUD W ALI                                                                                SAMI YUSUF        
Wisdom and Tea                                                                              Meditation
When The Leaves Begin 2 Fall                                                        Al-Mu’alim
What Did I Do Today                                                                        Supplication
The Prophet
Rhythm of Surrender
Madinah Tun-Nabi
Hijab
Here We Come
Give A Little
Full of Humility
Dua Before Sleeping
Days Of Eid
Crazy Spots
Bismillah
Animals Love Qu’ran
Allah is Calling
Alhamdulillah