Monday, February 23, 2009
ziarat rasool (pbuh&hf)
O Allah! Send blessings on Muhammad and on the children of Muhammad. In th name of Allah, the Beneficent the Merciful. I testify that there is no god save Allah; He is One; there is no associate (partner)with Him. I testify that you are His Messenger, and you are Muhammad son of Abdullah; and I testify that you had delivered the Message of your Lord, advised and warned your followers (Ummah) like a sincere friend, and strived, leaving no stone unturned, against heavy odds, in the cause of Allah, with wisdom and good advice. Strong and powerful support from the Truthful (Allah), was put at your disposal; (and) you had been kind and compassionate to the believers, (but) was harsh with the disbelievers, and had sincerely served Allah, till the inevitable (what was certain) came unto you. So Allah made you reach the highest stage of glory and honour. (All) praise is for Allah (only) who saved us through you from the polytheism and going astray.
O Allah! Send blessings on Muhammad and on his children.
Thy blessings and invocations of thy Angels, (of) Thy Prophets and Messengers, (of) Thy pious servants, (of) the people of the heavens and the earths, and (of) those who glorify Thee, (O the Lord of the worlds), from among the ancient and the present, be on Muhammad, Thy servant and Messenger, Thy Prophet, Thy confidant, Thy volunteer, Thy intimate friend, sincerely attached to Thee, purified by Thee, Thy favourite, the best essence from Thee, chosen in preference by Thee from Thy creation, and gave him surpassing superiority and eminence in wisdom and character, subtle ways and means, highest stations, and put him on the pedestal of (praiseworthy) fame and fortune; found his position enviable the men of old and the men of later time. O Allah, Thou said: “And if, when they had wronged themselves, they had but come unto you and asked forgiveness of Allah, and asked forgiveness of the Messenger, they would have found Allah forgiving, Merciful.” O my Allah, therefore I turn repentant to Thy Prophet (S.A.), asking pardon for my sins, (so send blessing on Muhammad and on his children), and be kind to me. O our chief, direct yourself, and your “Ahluh Bayt” towards the Most praised Allah, Thy Lord and my Lord, in the matter of my request
Recite 3 times:
for verily we are Allah’s and verily unto Him shall we return.
Then recite:
With love and longing for you, we move, O dearest friend, in your direction, because the misery has increased, since revelation (Wahi) has been cut off, and we lost you. Verify we are Allah’s; and verily unto Him shall we return.
O our Chief! O our Messenger of Allah! Blessings of Allah be on you and on the pure and pious people of your house.
Today is Saturday, your day, and I in its hours, take refuge with you ; seek your nearness, (so) receive me with open arms, let me be near you, because you are very kind, love to be hospitable, chosen and assigned to give asylum and refuge, (therefore) make me feel at home, a most generous friendly welcome, take us under your shelter, a most reliable protection; in the name and for the sake of your belief in Allah, and your Ahlul Bayt’s belief in Him, and the status He has assigned to them, whereby you (all) took into your keeping His Wisdom, Verily He is the most kind of all who show kindness.
O Allah! Send blessings on Muhammad and on the children of Muhammad.
Friday, February 20, 2009
Error Analysis: Hypothesis that Heaven and Hell exist
Ho: Heaven and Hell do not exist.
Ha: Heaven and Hell do exist and have certain criteria for entrance.
Type I error: False positive, i.e. reject Ho when Ho is actually true.
In context: Reject the idea that Heaven and Hell do not exist and conclude that Heaven and Hell do exist. In reality, however, Heaven and Hell do not exist.
Consequences of error: A person making this error lives life as if Heaven and Hell existed, thus may choose to deprive himself of certain opportunities, etc., in this life in an effort to live according to what he believes is more likely to keep himself out of Hell and get him into Heaven. However, he does not actually get to enter Heaven and did not really need to worry about going to Hell.
Type II error: False negative, i.e. fail to reject Ho when Ho is actually false.
In context: Operate as if Heaven and Hell did not exist when in reality they do exist.
Consequences of error: A person making this error lives life as if Heaven and Hell did not exist, and thus may choose to engage in certain behaviors that he would have avoided, and vice versa, if he believed they existed. However, it turns out that Heaven and Hell do exist and he most likely goes to Hell because he did not meet the criteria for entrance to Heaven.
Conclusion: Type II error has the worse consequences, therefore a prudent person operates to limit the probability, Beta, of a Type II error.
Ha: Heaven and Hell do exist and have certain criteria for entrance.
Type I error: False positive, i.e. reject Ho when Ho is actually true.
In context: Reject the idea that Heaven and Hell do not exist and conclude that Heaven and Hell do exist. In reality, however, Heaven and Hell do not exist.
Consequences of error: A person making this error lives life as if Heaven and Hell existed, thus may choose to deprive himself of certain opportunities, etc., in this life in an effort to live according to what he believes is more likely to keep himself out of Hell and get him into Heaven. However, he does not actually get to enter Heaven and did not really need to worry about going to Hell.
Type II error: False negative, i.e. fail to reject Ho when Ho is actually false.
In context: Operate as if Heaven and Hell did not exist when in reality they do exist.
Consequences of error: A person making this error lives life as if Heaven and Hell did not exist, and thus may choose to engage in certain behaviors that he would have avoided, and vice versa, if he believed they existed. However, it turns out that Heaven and Hell do exist and he most likely goes to Hell because he did not meet the criteria for entrance to Heaven.
Conclusion: Type II error has the worse consequences, therefore a prudent person operates to limit the probability, Beta, of a Type II error.
Thursday, February 19, 2009
Seven Deadly Sins
Can you remember a time in your childhood when you first realized that your perceptions of the world were not necessarily the same as everyone else’s, and not necessarily correct? One example from my own childhood involves my perception of the past. I had seen old shows on TV like Leave It To Beaver and I Love Lucy, or old news reels about World War II. My visual perception of what the past was like was based on these shows and other sources like old family photographs. All of these were in black-and-white. It was a revelation for me when one day I suddenly realized that color had not first come to exist sometime in the mid-twentieth century and that the world was not black-and-white in the past, but rather the media available simply were unable to record the color. It was a double revelation for me when I discovered that not every child had the same misconception that I did.
That was one of my earlier experiences that taught me that we do not all interpret the world identically to one another and that our perceptions at times do not match reality. A much later example of this came after adolescence. Even though I realized that men and women were different physically, I had been raised to believe that the differences between genders stopped there. I was taught that there was no basis for any different treatment between genders in terms of work, career, school, sports, or anything else. However, I saw that society didn’t fully uphold this teaching in its practices; boys shouldn’t come to school in skirts or play too often with baby dolls.
I gradually came to understand that the differences in gender extended to brain chemistry and hence also psychology, perception, mental processing, and even spirituality. In particular, I realized that there was merit behind Islamic teachings regarding interaction of the sexes. We now understand that males are more easily and quickly stimulated through visual means than women, and that words are a faster way to a woman’s heart than to a man’s, generally speaking. As simple as those two ideas may sound, many adolescents are at a stage of psychological development such that they fail to understand them well enough to realize the implications and act accordingly. An example: as a high school teacher, I regularly see girls dressing in a way that stimulates their male counterparts. Some of them do it on purpose to get a reaction, but many others are truthfully unaware that males may perceive their appearance through a different lens then how they see themselves. It takes time to develop the empathy and ability to comprehend the myriad ways that others may experience and perceive the world differently from us.
These different perceptions and experiences, whether tied to biology or something else, mean that we each have different strengths and weaknesses in the face of temptation. A case in point, the Catholic Church has recently reported results of a study indicating that there is a relationship between gender and what particular types of sin we are more likely to commit. The Catholic study focused on The Seven Deadly Sins: lust, gluttony, greed, sloth, wrath/anger, envy and pride. The exact origin of this Catholic list of the seven classes of sins that warrant hellfire is unclear, but they are mentioned in Dante’s Inferno, were written about by Pope Gregory I in 590 AD, and became relatively common in the fourteenth century as a theme of European religious art.
According to the report, based on a study of confessions carried out by Fr Roberto Busa, a 95-year-old Jesuit scholar, the top three confessed Deadly Sins for males are lust, gluttony, and sloth. For females, the top three are pride, envy and anger. Lust is a sin of sexual desire, gluttony a sin of excess particularly associated with food, and sloth is a sin of despairing of God’s mercy or losing hope as well as a sin of laziness or failing to work to achieve one’s potential. Pride is a sin of desiring or viewing oneself to be more important or attractive than others and is considered by Catholics (and others) as the most deadly of all sins, being the reason for Shaitan’s fall and the precursor of many other sins. Envy is the sin of resenting the good in others’ hands and desiring it for oneself, and anger is a sin of hostile emotion associated with loss of self-control and objectivity. The study does not assert that either gender is immune from the other sins, but merely that the strongest temptations and struggles are likely to be different.
The study results were released in the context of concern that fewer and fewer Catholics are going to confession. Pope Benedict said that, "We are losing the notion of sin. If people do not confess regularly, they risk slowing their spiritual rhythm."
Islamic theology holds a slightly different view about confession. Catholic doctrine holds that a priest is a necessary intermediary between a layperson and God. Shia Islam does uphold the concept of appealing to God through the means of someone closer to Him than oneself, but it does not put the intermediary as a barrier to the direct connection. Further, Islamic teachings suggest that it is often preferable not to advertise one’s sins in the form of public confession, as doing so may gradually make the commission of such sins seem more acceptable or ordinary to those who hear the confession. This is apparent enough to anyone who has watched TV long enough to see its influence on what is acceptable in society. Granted, Catholic confession is not public per se, but certain denominations of Protestant faith have taken it to that level and adopted public confession as a virtue.
All, however, seem to agree that a path of spiritual self-improvement, i.e. jihad e akbar, requires careful self-examination and acknowledgment of one’s sins to oneself and God. Pope Benedict was right at least to the extent that if we do not analyze our behavior for sinfulness, then we risk overlooking our sins, taking them too lightly, and going further away from the right path. A sin that is excused or overlooked as minor may open the door for greater and greater disease in the soul and ultimate loss. At a societal level, there does seem to be an alarming global pattern of losing the notion of sin or wrong. What a previous generation would find shocking may be in this generation seen as normal behavior.
Islam also holds the concept of mortal sins akin to the Seven Deadly Sins of Catholicism. The list, however, is not limited to only seven, although many of the long list of mortal sins in Islamic teachings are related to one another and could be classified into a fairly short list of overarching categories or clusters, just as the Seven Deadly Sins have under them many related diseases of the soul and so could be considered far more than seven. Ayatollah Sayed Abdul Husain Dastghaib Shirazi wrote a fantastic treatise on mortal sins called Greater Sins, including mention of such sins as shirk/polytheism, despair of God’s mercy, disregard of Allah’s punishment, murder, disobedience to parents, usury, fornication, drinking alcohol, lying or cheating, and many others. It is excellent and necessary reading for anyone seeking to engage in the Greater Jihad against self. An online English version is located at http://www.najaf.org/english/book/37/.
One point that was unclear from the BBC’s summary of the study is whether the variable of what sins people admit to, either to themselves or to a priest, is confounded with the variable of what sins they really commit. Regardless, several reflections can be made about this study and its context. One is that awareness of what constitutes sin and self-evaluation for any sign of sin or moral error is absolutely necessary. Second is that the paths to ruin are wide and numerous, while the straight path is a narrow, moderate one. Third, due consideration of the strengths and weaknesses of human beings includes understanding of differences and adapting one’s behavior to limit the trials and temptations of self and others as much as possible. This may include anything from observing hijab to avoiding places where alcohol is sold.
Finally, the above three points should lead us to develop a focus on our own shortcomings over judgment of others. To paraphrase Jesus (as), why should we obsess over the speck in our brother’s eye yet ignore the mote in our own? Or, as he also said, “Let he who is without fault cast the first stone.” In conjunction, if we care for our brothers and sisters then we must not overlook our obligations to help them steer clear of those wide and numerous paths of ruin. For most of us, our duty is that we are our brothers’ keepers, but not their judges. Just as when we were children we gradually learned about how our perceptions may differ from others’ and from the truth, as we grow older we must expand and refine that knowledge to understand the differences between Jihad –e- akbar and irresponsible asceticism or selfishness, between recognizing one’s sins and accepting them or unwarrantedly relying on the forgiveness of Allah swt, between tolerance, forgiveness, or compassion and enabling or encouraging a sinner, and between enjoining good or forbidding evil and self righteousness or obdurate harshness.
That was one of my earlier experiences that taught me that we do not all interpret the world identically to one another and that our perceptions at times do not match reality. A much later example of this came after adolescence. Even though I realized that men and women were different physically, I had been raised to believe that the differences between genders stopped there. I was taught that there was no basis for any different treatment between genders in terms of work, career, school, sports, or anything else. However, I saw that society didn’t fully uphold this teaching in its practices; boys shouldn’t come to school in skirts or play too often with baby dolls.
I gradually came to understand that the differences in gender extended to brain chemistry and hence also psychology, perception, mental processing, and even spirituality. In particular, I realized that there was merit behind Islamic teachings regarding interaction of the sexes. We now understand that males are more easily and quickly stimulated through visual means than women, and that words are a faster way to a woman’s heart than to a man’s, generally speaking. As simple as those two ideas may sound, many adolescents are at a stage of psychological development such that they fail to understand them well enough to realize the implications and act accordingly. An example: as a high school teacher, I regularly see girls dressing in a way that stimulates their male counterparts. Some of them do it on purpose to get a reaction, but many others are truthfully unaware that males may perceive their appearance through a different lens then how they see themselves. It takes time to develop the empathy and ability to comprehend the myriad ways that others may experience and perceive the world differently from us.
These different perceptions and experiences, whether tied to biology or something else, mean that we each have different strengths and weaknesses in the face of temptation. A case in point, the Catholic Church has recently reported results of a study indicating that there is a relationship between gender and what particular types of sin we are more likely to commit. The Catholic study focused on The Seven Deadly Sins: lust, gluttony, greed, sloth, wrath/anger, envy and pride. The exact origin of this Catholic list of the seven classes of sins that warrant hellfire is unclear, but they are mentioned in Dante’s Inferno, were written about by Pope Gregory I in 590 AD, and became relatively common in the fourteenth century as a theme of European religious art.
According to the report, based on a study of confessions carried out by Fr Roberto Busa, a 95-year-old Jesuit scholar, the top three confessed Deadly Sins for males are lust, gluttony, and sloth. For females, the top three are pride, envy and anger. Lust is a sin of sexual desire, gluttony a sin of excess particularly associated with food, and sloth is a sin of despairing of God’s mercy or losing hope as well as a sin of laziness or failing to work to achieve one’s potential. Pride is a sin of desiring or viewing oneself to be more important or attractive than others and is considered by Catholics (and others) as the most deadly of all sins, being the reason for Shaitan’s fall and the precursor of many other sins. Envy is the sin of resenting the good in others’ hands and desiring it for oneself, and anger is a sin of hostile emotion associated with loss of self-control and objectivity. The study does not assert that either gender is immune from the other sins, but merely that the strongest temptations and struggles are likely to be different.
The study results were released in the context of concern that fewer and fewer Catholics are going to confession. Pope Benedict said that, "We are losing the notion of sin. If people do not confess regularly, they risk slowing their spiritual rhythm."
Islamic theology holds a slightly different view about confession. Catholic doctrine holds that a priest is a necessary intermediary between a layperson and God. Shia Islam does uphold the concept of appealing to God through the means of someone closer to Him than oneself, but it does not put the intermediary as a barrier to the direct connection. Further, Islamic teachings suggest that it is often preferable not to advertise one’s sins in the form of public confession, as doing so may gradually make the commission of such sins seem more acceptable or ordinary to those who hear the confession. This is apparent enough to anyone who has watched TV long enough to see its influence on what is acceptable in society. Granted, Catholic confession is not public per se, but certain denominations of Protestant faith have taken it to that level and adopted public confession as a virtue.
All, however, seem to agree that a path of spiritual self-improvement, i.e. jihad e akbar, requires careful self-examination and acknowledgment of one’s sins to oneself and God. Pope Benedict was right at least to the extent that if we do not analyze our behavior for sinfulness, then we risk overlooking our sins, taking them too lightly, and going further away from the right path. A sin that is excused or overlooked as minor may open the door for greater and greater disease in the soul and ultimate loss. At a societal level, there does seem to be an alarming global pattern of losing the notion of sin or wrong. What a previous generation would find shocking may be in this generation seen as normal behavior.
Islam also holds the concept of mortal sins akin to the Seven Deadly Sins of Catholicism. The list, however, is not limited to only seven, although many of the long list of mortal sins in Islamic teachings are related to one another and could be classified into a fairly short list of overarching categories or clusters, just as the Seven Deadly Sins have under them many related diseases of the soul and so could be considered far more than seven. Ayatollah Sayed Abdul Husain Dastghaib Shirazi wrote a fantastic treatise on mortal sins called Greater Sins, including mention of such sins as shirk/polytheism, despair of God’s mercy, disregard of Allah’s punishment, murder, disobedience to parents, usury, fornication, drinking alcohol, lying or cheating, and many others. It is excellent and necessary reading for anyone seeking to engage in the Greater Jihad against self. An online English version is located at http://www.najaf.org/english/book/37/.
One point that was unclear from the BBC’s summary of the study is whether the variable of what sins people admit to, either to themselves or to a priest, is confounded with the variable of what sins they really commit. Regardless, several reflections can be made about this study and its context. One is that awareness of what constitutes sin and self-evaluation for any sign of sin or moral error is absolutely necessary. Second is that the paths to ruin are wide and numerous, while the straight path is a narrow, moderate one. Third, due consideration of the strengths and weaknesses of human beings includes understanding of differences and adapting one’s behavior to limit the trials and temptations of self and others as much as possible. This may include anything from observing hijab to avoiding places where alcohol is sold.
Finally, the above three points should lead us to develop a focus on our own shortcomings over judgment of others. To paraphrase Jesus (as), why should we obsess over the speck in our brother’s eye yet ignore the mote in our own? Or, as he also said, “Let he who is without fault cast the first stone.” In conjunction, if we care for our brothers and sisters then we must not overlook our obligations to help them steer clear of those wide and numerous paths of ruin. For most of us, our duty is that we are our brothers’ keepers, but not their judges. Just as when we were children we gradually learned about how our perceptions may differ from others’ and from the truth, as we grow older we must expand and refine that knowledge to understand the differences between Jihad –e- akbar and irresponsible asceticism or selfishness, between recognizing one’s sins and accepting them or unwarrantedly relying on the forgiveness of Allah swt, between tolerance, forgiveness, or compassion and enabling or encouraging a sinner, and between enjoining good or forbidding evil and self righteousness or obdurate harshness.
Sunday, February 15, 2009
Ziyarat Arbaeen - Feb. 16 2009
Why Arba'een?
Significance of Arba'een and the Performance of the Ziyarat of Arba'een
Imam Hasan Al-Askari (a.s.) includes the performance of Ziyarat-e-Arba’een as one of the five marks for a believer, in addition to reciting 51 raka of sala, audible recitation of Bismillah, wearing a ring on one’s right hand, and doing sajda on dust. (This hadith has been narrated by Sheikh Tusi in the book Tahthib).
Why is so much importance given to the performance of the Ziyarat of Arba’een and the observance of Arba’een (40 days of mourning)?
Ziyarat, as we all know is a visitation, which in essence, is the act of speaking with and visiting our role models. Of course the physical manifestation of the ziyarat is actually being present in Kerbala to perform the Ziyarat of Arba’een, but, in reality, that is not possible for every believer. So does making ziyarat while not in Kerbala give one the same benefits? Ahadith tell us that performing the Ziyarat of Imam Hussain (a.s.) far from Kerbala would hold the same significance as being in the land of Kerbala, as long as the person performing the Ziyarat has truly understood the status of the Imam and seeks to emulate him.
Imam Muhamed al-Baqir (a.s.) states that the heavens wept over Imam Hussain (a.s.) for forty mornings, rising red and setting red. As we complete 40 days of remembrance of our Imam, we re-assert our pledge of obedience and loyalty to him,
“I bear witness that you are the Imam (who is) the upright, the pious, well-pleased (with Allah), the pure, the guide and the rightly-guided.
I bear witness that you fulfilled the pledge of Allah and you struggled in His way…I am a friend of whoever befriends him ...”
By performing the Ziyarat of Arba’een, we pledge that we will continue to follow the path of justice and righteousness and will reject injustice and speak up against the oppressors of the time,
I am an enemy of whoever is his enemy
In essence, we make a promise to continue to mold our lives according to the teaching of Imam Hussain (a.s.).
But why is it that we mourn and remember Imam Hussain (a.s.) for a period of forty days and then move on?
Our Prophet has said, “The earth mourns the death of a believer for forty mornings.” Therefore it appears that the deceased should be remembered and mourned over for a period of forty days. Performing an act for a continuous period of forty days is also known to help one to not just form a habit, but also to carry on the practice for the rest of his life.
If we look at studies dealing with bringing a lifestyle change, we notice the time period emphasized to bring about a change is usually 6 weeks which is about the same time period as 40 days (to be exact it is 42 days).
In the book 40 Days to Personal Revolution: A Breakthrough Program to Radically Change Your Body and Awaken the Sacred Within Your Soul, the author Baron Baptiste explains the significance of forty days:
Why forty days? Because the number 40 holds tremendous spiritual significance in the realm of transformation. Jesus wandered in the desert for forty days in order to experience purification and come to a greater understanding of himself and his mission. Moses and his people traveled through the desert for forty years before arriving at their home in the holy land. Noah preserved the sacredness of life by sailing his ark for forty days and forty nights. According to the Kabbalah, the ancient Jewish mystical text, it takes forty days to ingrain any new way of being into our system….
Reciting particular duas for a period of 40 days is highly recommended in our practices as well.
The unit 40 (forty) is said to be very effective. If a particular Duaa is recited 40 times, or 40 people gather to recite it, or it is recited for 40 days then its effectiveness is highly increased. (Duas.org)
It is reported from Imam Ja'fer Sadiq (a.s.) that whoever recites Dua-e-Ahad for forty days, after morning prayers will be amongst the helpers of the 12th Imam (a). Visitation of the shrine of Imam Hussain (a.s.) as well as Masjid-e-Sahla for 40 consecutive Thursdays is also very highly recommended and is one of the acts that promises a visit from the 12th Imam (ajtf).
Thus, as we perform the Ziyarat of Arba’een and commemorate the Arba’een, 40 days of mourning of Imam Hussain (a.s.), we hope and pray that this forty days of remembrance of Imam Hussain (a.s.), brings about a transformation in us by which we can continue to follow the path of Imam Hussain (a.s.) and carry on his message of upholding justice with true faith and a strong sense of sacrifice!
Refs:
A’maal of Muharram and Safar (Tayyiba Publishers)
Kerbala and Beyond by Yasin T. Al-Jabouri
The Miracle of Ziyarat-e-Ashoora
Commentary on Ziyarat Ashura, translated by Saleem Bhimji from the work of Ali Asghar Azizi Tehrani
Kitab al-Irshad, translated by IKA Howard, authored by Sheikh Al-Mufeed
(from duas.org)
Peace be on the favourite of Allah, Peace be on the beloved friend of Allah, His distinguished hero! Peace be on the choicest confidant of Allah, sincerely attached precisely like his father! Peace be on Husayn, who gave his life in the way of Allah, a martyr, underwent untold hardships Peace be on the hostage surrounded by the-tightening circle of sorrow and grief, killed by a horde of savages.
O my Allah I give witness that beyond a shadow of doubt he is Thy favourite and choicest confidant, who enjoys Thy confidence and favour, precisely like his father!
Thou looked upto him and elected him in Thy cause, picked and chose him for the good fortune, selected for him the best purified parents, appointed him guardian, leader, and defender of rights, a true representative (inheritor and progenitor) of guardians, leaders and defenders of rights, gave him much and more from the inheritance of the Prophets, put him forward as a decisive argument, along with the other successors (of the Holy Prophet-the twelve lmams) to the mankind. He met with deadly dangers, acted justly and fairly, made use of everything belonging to him to pay full attention to give sincere advice, took pains, made every effort and put his heart, mind, soul and life at the disposal of Thy mission to liberate the people from the yoke of ignorance and evil of bewilderment, but an evildoer, deceived with empty hopes of mean and worthless worldly gains, had pressed heavily on him, and sold out his share (eternal bliss) for the meanest and lowest bargain, betrayed his "day of judgement" for a vulgar return, took pride in insolence, fell into the fathom- well of silly stupid follies, provoked Thee and Thy Prophet to anger, did as the harsh discordant, the hypocrite, the heavily burdened bearers of sin, condemned to Hellfire, advised to him, however, he (the Holy lmam), steadily, rightly and justly coped With them, till, in Thy obedience, gave his life after which his family was set adrift.
O my Allah, therefore, condemn them to hell as a denunciation and conviction; and crack-down on them with a painful Punishment. Peace be on you O the son of the Messenger of Allah! Peace be on you O the son of the first of the successors (of the Holy Prophet)! I bear witness that Allah put faith in you like He had full confidence in your father, and that you always looked for and collected good and virtue, lived a highly praiseworthy life and departed from this world a martyr, forsaken and abused; I bear witness that Allah will promptly fulfill the promise, He made to you, and destroy those who left you helpless and punish those who killed you; I bear witness that you kept your promise made with Allah, and strived in His way till what was certain came upon you, so curse of Allah be an those who killed you, curse of Allah be on those who oppressed you, curse of Allah be on the people who came to know and approved.
O my Allah be my witness that I make friends with those who love him and oppose those who deny him. I, my father and mother, are at your disposal 0 the son of the Messenger of Allah. I know and bear witness that you were "light" in the sublime loins and in the pure wombs, never touched you the dirt of ignorance, nor ever obscurity concealed you in its folds; I bear witness that you are the pillar of "Deen", support of the Muslims, refuge of the faithfuls; I bear witness that you are a truthful, well-aware, content, intelligent, rightly guided guide (Imam); I bear witness that the Imams among your descendants are the symbols of "conscious piety" and signs of "true guidance", the "safe handle"-Islam, and the decisive arguments over mankind; I declare positively that I have full faith in you and I know for certain that you shall return. I am, fully committed to the laws of my religion, certain of my deeds, my mind and heart ready for your return, and my affairs carried out in the light of your instructions, till Allah gives you permission, together with you, along with you, not at the same time with your enemies. Blessings of Allah be on you, on your souls, on your bodies when you are visible, when you are invisible, on your perceivable aspects, on your innermost genius be it so, O Lord of the worlds
Significance of Arba'een and the Performance of the Ziyarat of Arba'een
Imam Hasan Al-Askari (a.s.) includes the performance of Ziyarat-e-Arba’een as one of the five marks for a believer, in addition to reciting 51 raka of sala, audible recitation of Bismillah, wearing a ring on one’s right hand, and doing sajda on dust. (This hadith has been narrated by Sheikh Tusi in the book Tahthib).
Why is so much importance given to the performance of the Ziyarat of Arba’een and the observance of Arba’een (40 days of mourning)?
Ziyarat, as we all know is a visitation, which in essence, is the act of speaking with and visiting our role models. Of course the physical manifestation of the ziyarat is actually being present in Kerbala to perform the Ziyarat of Arba’een, but, in reality, that is not possible for every believer. So does making ziyarat while not in Kerbala give one the same benefits? Ahadith tell us that performing the Ziyarat of Imam Hussain (a.s.) far from Kerbala would hold the same significance as being in the land of Kerbala, as long as the person performing the Ziyarat has truly understood the status of the Imam and seeks to emulate him.
Imam Muhamed al-Baqir (a.s.) states that the heavens wept over Imam Hussain (a.s.) for forty mornings, rising red and setting red. As we complete 40 days of remembrance of our Imam, we re-assert our pledge of obedience and loyalty to him,
“I bear witness that you are the Imam (who is) the upright, the pious, well-pleased (with Allah), the pure, the guide and the rightly-guided.
I bear witness that you fulfilled the pledge of Allah and you struggled in His way…I am a friend of whoever befriends him ...”
By performing the Ziyarat of Arba’een, we pledge that we will continue to follow the path of justice and righteousness and will reject injustice and speak up against the oppressors of the time,
I am an enemy of whoever is his enemy
In essence, we make a promise to continue to mold our lives according to the teaching of Imam Hussain (a.s.).
But why is it that we mourn and remember Imam Hussain (a.s.) for a period of forty days and then move on?
Our Prophet has said, “The earth mourns the death of a believer for forty mornings.” Therefore it appears that the deceased should be remembered and mourned over for a period of forty days. Performing an act for a continuous period of forty days is also known to help one to not just form a habit, but also to carry on the practice for the rest of his life.
If we look at studies dealing with bringing a lifestyle change, we notice the time period emphasized to bring about a change is usually 6 weeks which is about the same time period as 40 days (to be exact it is 42 days).
In the book 40 Days to Personal Revolution: A Breakthrough Program to Radically Change Your Body and Awaken the Sacred Within Your Soul, the author Baron Baptiste explains the significance of forty days:
Why forty days? Because the number 40 holds tremendous spiritual significance in the realm of transformation. Jesus wandered in the desert for forty days in order to experience purification and come to a greater understanding of himself and his mission. Moses and his people traveled through the desert for forty years before arriving at their home in the holy land. Noah preserved the sacredness of life by sailing his ark for forty days and forty nights. According to the Kabbalah, the ancient Jewish mystical text, it takes forty days to ingrain any new way of being into our system….
Reciting particular duas for a period of 40 days is highly recommended in our practices as well.
The unit 40 (forty) is said to be very effective. If a particular Duaa is recited 40 times, or 40 people gather to recite it, or it is recited for 40 days then its effectiveness is highly increased. (Duas.org)
It is reported from Imam Ja'fer Sadiq (a.s.) that whoever recites Dua-e-Ahad for forty days, after morning prayers will be amongst the helpers of the 12th Imam (a). Visitation of the shrine of Imam Hussain (a.s.) as well as Masjid-e-Sahla for 40 consecutive Thursdays is also very highly recommended and is one of the acts that promises a visit from the 12th Imam (ajtf).
Thus, as we perform the Ziyarat of Arba’een and commemorate the Arba’een, 40 days of mourning of Imam Hussain (a.s.), we hope and pray that this forty days of remembrance of Imam Hussain (a.s.), brings about a transformation in us by which we can continue to follow the path of Imam Hussain (a.s.) and carry on his message of upholding justice with true faith and a strong sense of sacrifice!
Refs:
A’maal of Muharram and Safar (Tayyiba Publishers)
Kerbala and Beyond by Yasin T. Al-Jabouri
The Miracle of Ziyarat-e-Ashoora
Commentary on Ziyarat Ashura, translated by Saleem Bhimji from the work of Ali Asghar Azizi Tehrani
Kitab al-Irshad, translated by IKA Howard, authored by Sheikh Al-Mufeed
(from duas.org)
Peace be on the favourite of Allah, Peace be on the beloved friend of Allah, His distinguished hero! Peace be on the choicest confidant of Allah, sincerely attached precisely like his father! Peace be on Husayn, who gave his life in the way of Allah, a martyr, underwent untold hardships Peace be on the hostage surrounded by the-tightening circle of sorrow and grief, killed by a horde of savages.
O my Allah I give witness that beyond a shadow of doubt he is Thy favourite and choicest confidant, who enjoys Thy confidence and favour, precisely like his father!
Thou looked upto him and elected him in Thy cause, picked and chose him for the good fortune, selected for him the best purified parents, appointed him guardian, leader, and defender of rights, a true representative (inheritor and progenitor) of guardians, leaders and defenders of rights, gave him much and more from the inheritance of the Prophets, put him forward as a decisive argument, along with the other successors (of the Holy Prophet-the twelve lmams) to the mankind. He met with deadly dangers, acted justly and fairly, made use of everything belonging to him to pay full attention to give sincere advice, took pains, made every effort and put his heart, mind, soul and life at the disposal of Thy mission to liberate the people from the yoke of ignorance and evil of bewilderment, but an evildoer, deceived with empty hopes of mean and worthless worldly gains, had pressed heavily on him, and sold out his share (eternal bliss) for the meanest and lowest bargain, betrayed his "day of judgement" for a vulgar return, took pride in insolence, fell into the fathom- well of silly stupid follies, provoked Thee and Thy Prophet to anger, did as the harsh discordant, the hypocrite, the heavily burdened bearers of sin, condemned to Hellfire, advised to him, however, he (the Holy lmam), steadily, rightly and justly coped With them, till, in Thy obedience, gave his life after which his family was set adrift.
O my Allah, therefore, condemn them to hell as a denunciation and conviction; and crack-down on them with a painful Punishment. Peace be on you O the son of the Messenger of Allah! Peace be on you O the son of the first of the successors (of the Holy Prophet)! I bear witness that Allah put faith in you like He had full confidence in your father, and that you always looked for and collected good and virtue, lived a highly praiseworthy life and departed from this world a martyr, forsaken and abused; I bear witness that Allah will promptly fulfill the promise, He made to you, and destroy those who left you helpless and punish those who killed you; I bear witness that you kept your promise made with Allah, and strived in His way till what was certain came upon you, so curse of Allah be an those who killed you, curse of Allah be on those who oppressed you, curse of Allah be on the people who came to know and approved.
O my Allah be my witness that I make friends with those who love him and oppose those who deny him. I, my father and mother, are at your disposal 0 the son of the Messenger of Allah. I know and bear witness that you were "light" in the sublime loins and in the pure wombs, never touched you the dirt of ignorance, nor ever obscurity concealed you in its folds; I bear witness that you are the pillar of "Deen", support of the Muslims, refuge of the faithfuls; I bear witness that you are a truthful, well-aware, content, intelligent, rightly guided guide (Imam); I bear witness that the Imams among your descendants are the symbols of "conscious piety" and signs of "true guidance", the "safe handle"-Islam, and the decisive arguments over mankind; I declare positively that I have full faith in you and I know for certain that you shall return. I am, fully committed to the laws of my religion, certain of my deeds, my mind and heart ready for your return, and my affairs carried out in the light of your instructions, till Allah gives you permission, together with you, along with you, not at the same time with your enemies. Blessings of Allah be on you, on your souls, on your bodies when you are visible, when you are invisible, on your perceivable aspects, on your innermost genius be it so, O Lord of the worlds
Tuesday, February 10, 2009
A Nerdy Valentine's Gift for Those of You with TI Graphing Calculators
In Y =
Y1 = abs(x) + √(1 - x^2)
Y2 = abs(x) - √(1 – x^2)
In WINDOW
Xmin = -1
Xmax = 1
Ymin = -1
Ymax = 1.5
In FORMAT
AxesOff
In MODE
Simul
Y1 = abs(x) + √(1 - x^2)
Y2 = abs(x) - √(1 – x^2)
In WINDOW
Xmin = -1
Xmax = 1
Ymin = -1
Ymax = 1.5
In FORMAT
AxesOff
In MODE
Simul
Monday, February 02, 2009
Links to Useful Things
I thought I'd share a few links that have caught my interest.
1. Paperbackswap.com. If you have some books you'd like to weed out, you can post them here and people who want them will ask you to mail them. For every book you mail you earn a credit to request a book from someone else (plus you receive two start-up credits when you register (no cost involved anywhere except mailing a book someone else requests)). They have lots of members and hence lots of books - not always every one I'm looking for, but often something similar is available.
2. Shutterfly.com Shutterfly has a nice feature where you can make your own calendars using your own photos that you upload. You can customize dates and pictures. I made family calendars as Christmas gifts - each month features pictures of whoever has their birthday that month, and their birthday is featured on the calendar like any other holiday. I also made a Muslim calendar with wallpaper with Qur'anic ayahs captioned with quotes of Ahlulbayt (as) with all the Shia Islamic dates for the year put in (such as Ashura, Eid, birth/death dates, etc.)
3. Bloglines If you enjoy reading a particular blog, you can put its URL in here and come here to find which of the blogs you follow has been updated so that you never miss a post. Not just blogs are in rss-feeds anymore - many news services, cartoons, etc., have rss feeds and any of them can be followed here.
4. Vegetarian Menu Planner There are many menu planner sites out there. I don't eat fully vegetarian but for practical reasons, such as halal meat is only available in Denver, I eat that way most of the time. This lady posted two months of dinner menu plans with 5 meals each week including the grocery list. Most of the meals are vegan and easy to adapt. Something like this may be a good way to try to start eating healthier, learn to cook, and save on groceries.
5. Foxway Budget Tracker Some people are budget people and some aren't, but we really all should be. No need to spend lots of money on budget software when this Excel spreadsheet does the job beautifully.
I'm no expert, but here are the general steps to follow for budget tracking:
Step 1: Get an updated statement of all your accounts from your bank, or view them via online banking. You can obtain statements by going to a branch of your bank and asking for them. Most will give up to three months of statements for free as long as you aren’t asking for them constantly. Online banking is the better option because you can view all account transactions instantly. One aspect of online banking that is extremely useful is bill pay. You can enter the account and address information of all your recurring bills such as mortgage, utilities, and loans and set up recurring payments. This can help avoid late payments and saves money in postage. Many banks offer online banking and bill pay for free. If yours doesn’t, you probably should consider changing banks. Online banking is as secure as through the mail – the chances of identity theft through online banking are similar to those created by sending your bills through the post office. However, be sure to look for the secure lock symbol in your Internet browser every time you do online banking or purchase something online.
Step 2: Determine your monthly income from all sources – salary, hourly wages, money from family, stipends, etc. If your income is not the same every month, take an average of your monthly incomes over several representative months as your typical income for budget purposes.
Step 3: Go through every penny spent in your account statements and put it into categories. If it is a recurring bill, keep it as its own category. Example categories include mortgage, credit card, gas and oil for car, insurance (life, home and auto), Netflix, allowance/spending money, books, Internet service, groceries, electricity, and so on. Be careful to include bills that do not come every month but instead come quarterly, bi-annually or annually, such as certain insurance payments, trash service, property taxes, car registration, and professional society fees or magazine subscriptions. Also, don’t forget to include savings. You may want to break down your savings into categories with goals. It is a good idea to build savings for home maintenance and car maintenance as well as for emergencies and travel. If you do not have a separate bank account for savings, it is a good idea to open one. Studies show that people with who have a separate account for savings are more successful at saving. If you don’t have a savings account, you can open one online in just minutes in many areas. For example, U.S. citizens or permanent residents can open an ING Direct Orange Savings account in about 5 minutes. It is free, has a great rate, is well-rated, has no minimum balance, and can directly transfer money from any U.S. checking account you own on a recurring or one-time basis as you desire.
Step 4: Find the total you spent in every category for each month in your account statements. Then, if you created any new categories such as savings, allot an initial goal amount for each. For any bills that recur less often than monthly, you should calculate or estimate how much you will owe in a year to that biller and divide by 12 and use that amount. For example, you may find that you spent an average of $288 dollars each month on food, exactly $1101.87 each month for your rent, that you want to save $50 each month toward a summer road trip, and that your trash bill is $60.00 every three months so you need to budget $20 each month for it.
Step 5: Add up every category total from step 4 and compare this sum to your monthly income you found in step 2. If your sum is greater than your income, you must adjust whichever categories are flexible until the two amounts are equal. If your spending is way out of line or you experience a sudden decrease in income, you may even need to eliminate some categories altogether to make the two numbers balance. Most people find they can eliminate a cell phone or land line, cable or satellite TV, and some of their food budget. It is not recommended to completely eliminate savings or allowance/spending money from your budget, although these may need to be decreased if you are in dire straits.
Step 6: Enter your budget into the spreadsheet. You can customize the categories to suit your needs. Then, enter what you actually spend for a given month in the same spreadsheet. Use online banking to help with this if you can, or every time you make a purchase or send a bill enter it into the spreadsheet that day in its appropriate category. If you prefer, do this once a week, but you have to make sure not to miss anything you spent. Your budget won’t help you much if it is inaccurate. This file will automatically compute for you where you have overspent, where you have extra, and your running totals and deficits for each month and the year-to-date. Don’t forget to save your budget file every time you make changes to it and to periodically back it up somewhere such as a flash drive.
Step 7: Periodically analyze your spending compared to what you budgeted. If there are categories that you are consistently overspending in, you may need to increase how much you budget for it by taking aware from another item, or you may need to be more strict with yourself in that spending category. Similarly, if there are line items that you frequently underspend, you may be able to decrease how much you have budgeted for them and put the extra somewhere else. Don’t forget that some items are not paid monthly and that, for example, the trash bill will show as underspent for a few months until the bill actually comes due. Likewise, some bills vary greatly due to season, like a gas heating bill. You may budget an average monthly payment, but during winter in any given month you will likely overspend it and in summer months you will spend considerably less than budgeted, but over the course of the year the budget should balance out. Finally, analyze your savings against your goals – do you need a newer car more than a new fence? Maybe you should put more into your car savings category and less into the home maintenance savings category.
On another note, if anyone has ideas/suggestions about very easy vegetable gardening - probably container gardening - let me know. I plan to do tomatoes again this year, and am thinking of trying zucchini.
1. Paperbackswap.com. If you have some books you'd like to weed out, you can post them here and people who want them will ask you to mail them. For every book you mail you earn a credit to request a book from someone else (plus you receive two start-up credits when you register (no cost involved anywhere except mailing a book someone else requests)). They have lots of members and hence lots of books - not always every one I'm looking for, but often something similar is available.
2. Shutterfly.com Shutterfly has a nice feature where you can make your own calendars using your own photos that you upload. You can customize dates and pictures. I made family calendars as Christmas gifts - each month features pictures of whoever has their birthday that month, and their birthday is featured on the calendar like any other holiday. I also made a Muslim calendar with wallpaper with Qur'anic ayahs captioned with quotes of Ahlulbayt (as) with all the Shia Islamic dates for the year put in (such as Ashura, Eid, birth/death dates, etc.)
3. Bloglines If you enjoy reading a particular blog, you can put its URL in here and come here to find which of the blogs you follow has been updated so that you never miss a post. Not just blogs are in rss-feeds anymore - many news services, cartoons, etc., have rss feeds and any of them can be followed here.
4. Vegetarian Menu Planner There are many menu planner sites out there. I don't eat fully vegetarian but for practical reasons, such as halal meat is only available in Denver, I eat that way most of the time. This lady posted two months of dinner menu plans with 5 meals each week including the grocery list. Most of the meals are vegan and easy to adapt. Something like this may be a good way to try to start eating healthier, learn to cook, and save on groceries.
5. Foxway Budget Tracker Some people are budget people and some aren't, but we really all should be. No need to spend lots of money on budget software when this Excel spreadsheet does the job beautifully.
I'm no expert, but here are the general steps to follow for budget tracking:
Step 1: Get an updated statement of all your accounts from your bank, or view them via online banking. You can obtain statements by going to a branch of your bank and asking for them. Most will give up to three months of statements for free as long as you aren’t asking for them constantly. Online banking is the better option because you can view all account transactions instantly. One aspect of online banking that is extremely useful is bill pay. You can enter the account and address information of all your recurring bills such as mortgage, utilities, and loans and set up recurring payments. This can help avoid late payments and saves money in postage. Many banks offer online banking and bill pay for free. If yours doesn’t, you probably should consider changing banks. Online banking is as secure as through the mail – the chances of identity theft through online banking are similar to those created by sending your bills through the post office. However, be sure to look for the secure lock symbol in your Internet browser every time you do online banking or purchase something online.
Step 2: Determine your monthly income from all sources – salary, hourly wages, money from family, stipends, etc. If your income is not the same every month, take an average of your monthly incomes over several representative months as your typical income for budget purposes.
Step 3: Go through every penny spent in your account statements and put it into categories. If it is a recurring bill, keep it as its own category. Example categories include mortgage, credit card, gas and oil for car, insurance (life, home and auto), Netflix, allowance/spending money, books, Internet service, groceries, electricity, and so on. Be careful to include bills that do not come every month but instead come quarterly, bi-annually or annually, such as certain insurance payments, trash service, property taxes, car registration, and professional society fees or magazine subscriptions. Also, don’t forget to include savings. You may want to break down your savings into categories with goals. It is a good idea to build savings for home maintenance and car maintenance as well as for emergencies and travel. If you do not have a separate bank account for savings, it is a good idea to open one. Studies show that people with who have a separate account for savings are more successful at saving. If you don’t have a savings account, you can open one online in just minutes in many areas. For example, U.S. citizens or permanent residents can open an ING Direct Orange Savings account in about 5 minutes. It is free, has a great rate, is well-rated, has no minimum balance, and can directly transfer money from any U.S. checking account you own on a recurring or one-time basis as you desire.
Step 4: Find the total you spent in every category for each month in your account statements. Then, if you created any new categories such as savings, allot an initial goal amount for each. For any bills that recur less often than monthly, you should calculate or estimate how much you will owe in a year to that biller and divide by 12 and use that amount. For example, you may find that you spent an average of $288 dollars each month on food, exactly $1101.87 each month for your rent, that you want to save $50 each month toward a summer road trip, and that your trash bill is $60.00 every three months so you need to budget $20 each month for it.
Step 5: Add up every category total from step 4 and compare this sum to your monthly income you found in step 2. If your sum is greater than your income, you must adjust whichever categories are flexible until the two amounts are equal. If your spending is way out of line or you experience a sudden decrease in income, you may even need to eliminate some categories altogether to make the two numbers balance. Most people find they can eliminate a cell phone or land line, cable or satellite TV, and some of their food budget. It is not recommended to completely eliminate savings or allowance/spending money from your budget, although these may need to be decreased if you are in dire straits.
Step 6: Enter your budget into the spreadsheet. You can customize the categories to suit your needs. Then, enter what you actually spend for a given month in the same spreadsheet. Use online banking to help with this if you can, or every time you make a purchase or send a bill enter it into the spreadsheet that day in its appropriate category. If you prefer, do this once a week, but you have to make sure not to miss anything you spent. Your budget won’t help you much if it is inaccurate. This file will automatically compute for you where you have overspent, where you have extra, and your running totals and deficits for each month and the year-to-date. Don’t forget to save your budget file every time you make changes to it and to periodically back it up somewhere such as a flash drive.
Step 7: Periodically analyze your spending compared to what you budgeted. If there are categories that you are consistently overspending in, you may need to increase how much you budget for it by taking aware from another item, or you may need to be more strict with yourself in that spending category. Similarly, if there are line items that you frequently underspend, you may be able to decrease how much you have budgeted for them and put the extra somewhere else. Don’t forget that some items are not paid monthly and that, for example, the trash bill will show as underspent for a few months until the bill actually comes due. Likewise, some bills vary greatly due to season, like a gas heating bill. You may budget an average monthly payment, but during winter in any given month you will likely overspend it and in summer months you will spend considerably less than budgeted, but over the course of the year the budget should balance out. Finally, analyze your savings against your goals – do you need a newer car more than a new fence? Maybe you should put more into your car savings category and less into the home maintenance savings category.
On another note, if anyone has ideas/suggestions about very easy vegetable gardening - probably container gardening - let me know. I plan to do tomatoes again this year, and am thinking of trying zucchini.
Tuesday, January 20, 2009
Statuary Hall and the Inauguration of President Barack Hussein Obama
Watching the inauguration coverage on ABC TV today, I learned something I didn't know. I had never heard of National Statuary Hall where the luncheon was held. Today I learned that it has held two statues for each state with people born in those states, so I decided to look up who represented Colorado.
1. Florence R. Sabin. She was born in Central City, Colorado, in 1871. She became the first woman to hold a full medical professorship in the United States, at Johns Hopskins, her alma mater, where she was also the first woman graduate. She is also famous for the "Sabin Health Laws" that modernized Colorado's public health system.
2. John Swigert - went by Jack. You may remember him as being portrayed by Kevin Bacon in the movie Apollo 13. Jack Swigert was one of 24 people in the world to have flown to the moon. He was elected to Congress but died of cancer before being sworn in. He was the first of the 24 to die, in 1982. In December 2008 John Swigert's statue was moved and displayed in Emancipation Hall at the U.S. Capitol Visitor Center.
So who is in the Statuary Hall representing your state? (You can consider this a Meme and that you are tagged, if you wish.)
I watched the inauguration with my classes. Were I there, I would be overwhelmed by all the ritual and ceremony - too much going on for the sake of tradition, etc. - it would just make me tired.
A few things in his speech I liked:
"We remain a young nation, but in the words of Scripture, the time has come to set aside childish things. The time has come to reaffirm our enduring spirit; to choose our better history; to carry forward that precious gift, that noble idea, passed on from generation to generation: the God-given promise that all are equal, all are free, and all deserve a chance to pursue their full measure of happiness."
I like that he pointed out the childishness of America and called on Americans to rise to higher ideals that we claim to hold but have not always lived up to. I like how he then called people to hard work to improve the situation we're in, noting that greatness is earned, not given, and that even though the task seems great, Americans and the rest of humanity have countless examples in their past of even greater accomplishments. This is one of Obama's strengths - as in the title of his book, he really does have the audacity to hope, and what is more, the will, energy, charisma, intelligence, and dedication to make things happen.
"To the Muslim world, we seek a new way forward, based on mutual interest and mutual respect."
I am not sold on Obama's foreign policy, but I do expect it to be better than what we've had. And I think if he lives up to this call of mutual respect, that would be a great improvement over the current situation.
"This is the source of our confidence - the knowledge that God calls on us to shape an uncertain destiny."
I appreciate his confidence because I think it is something the country could use right now. I also appreciate his faith, and his concept of accountability or responsibility in molding our individual destinies and our collective destiny. It doesn't just happen to us, we have some power and responsibility in making it.
I have a desire to be hopeful about this president, more so than any in my life so far. I think the cult of personality may be a bit overdone, but I still believe this could, God willing, be the beginning of better things to come. Time will tell.
Friday, January 16, 2009
Saturday, January 10, 2009
Thursday, January 01, 2009
New Year's in Otowi Blog History
First, a gift to all my readers - I think this is just lovely, and very suitable for a post about passage of time:
túrána hott kurdÃs by hasta la otra méxico! from Till Credner on Vimeo.
This is last year's New Year's Day post and it still really speaks to me:
New Year's '07 post was about the best and worst movies I saw in 2006. Winner: The Prestige. Loser: Little Miss Sunshine. (2008's are detailed at Muslim Movie Review.) But in summary -
The winners:
Eagle Eye
Secret Life of Bees
Mamma Mia!
Kung Fu Panda
Nim's Island
Iron Man
Wall-E
And losers:
Four Christmases
My Best Friend's Girl
The Women
Don't Mess with the Zohan
every romantic comedy made in 2008 as far as I could tell
And on New Year's Eve Dec 31, 2006, I had posted about the weird lyrics (because they're in Scots) to Auld Lang Syne.
I didn't post on New Year's Day in '06, but my post from the 2nd I've decided to take as my New Year's Resolution for 2009:
Imam Sadiq (as), Lantern of the Path
My New Year's Day post for 2006 was actually made on New Year's Eve in 2005:
I like all those sentiments but this year, I'd be talking about Gaza, Iraq, Mumbai, Pakistan, people losing jobs, etc.
No New Year's post for 2004 or 2005, but I do remember having one, maybe in 2005, in which I made some Resolutions. One was taking a multivitamin every day. I don't think it is 2005, maybe more recent. But I've deleted a few posts over the years and maybe that was one of them.
There are plenty of things I want to accomplish in 2009 related to health,job, finances, spirituality, and learning - around exercise and diet, enjoying and being more engaged in work, debt and budgeting, concentration in prayer, reciting Qur'an, building relationship with the Creator, learning new things.
On the learning new things note - I recently ordered this book from Paperbackswap.com that looks very neat - Merit Badge Book for Adult Women - basically to keep you learning new things.
But I think the resolution I've chosen will be hard enough, and supercedes all those other resolutions.
May you all have a blessed 2009.
túrána hott kurdÃs by hasta la otra méxico! from Till Credner on Vimeo.
This is last year's New Year's Day post and it still really speaks to me:
Tuesday, January 01, 2008
Happy New Year
Imam Ja’far al-Sadiq (a), while explaining the utterance of God Almighty, "That He might try you (to see) which of you is fairest in works." (67:2) said: "It does not mean one of you whose deeds are more numerous but one who is more rightful in his conduct, and this rightness is nothing but fear of God and sincerity of intention (niyyah) and fear." Then he (a) added: "To persevere in an action until it becomes sincere is more difficult than (performing) the action itself, and sincerity of action lies in this that you should not desire anyone to praise you for it except God Almighty, and intention supersedes action. Lo, verily, intention is action itself." Then he recited the Qur'anic verse, "Say, everyone acts in accordance with his character (shakilatihi)", (17:84) adding, "That shakilah means niyyah."
[Al Kulayni, al Kafi, vol. 2, kitab al iman wa al kufr, bab al 'ikhlas, hadith # 4]
Imam al Baqir (a) said: "Perseverance in an action is more difficult than the act itself." He was asked, "What is meant by perseverance in action?" He (a) replied, "A man does some kindness to a relative or expends something for the sake of God, Who is One and has no partner. Thereupon the reward of a good deed performed secretly is written for him. Later, he mentions it to someone and that which was written earlier is wiped out and instead the reward of a good deed performed openly is written for him. Later, when he makes a mention of it again, the vice of riya' (showing off) is written for him (instead of the reward written earlier)." [Al Kulayni al Kafi, kitab al 'iman wa al kufr, bab al riya', hadith # 16]
New Year's '07 post was about the best and worst movies I saw in 2006. Winner: The Prestige. Loser: Little Miss Sunshine. (2008's are detailed at Muslim Movie Review.) But in summary -
The winners:
Eagle Eye
Secret Life of Bees
Mamma Mia!
Kung Fu Panda
Nim's Island
Iron Man
Wall-E
And losers:
Four Christmases
My Best Friend's Girl
The Women
Don't Mess with the Zohan
every romantic comedy made in 2008 as far as I could tell
And on New Year's Eve Dec 31, 2006, I had posted about the weird lyrics (because they're in Scots) to Auld Lang Syne.
I didn't post on New Year's Day in '06, but my post from the 2nd I've decided to take as my New Year's Resolution for 2009:
Do not covet anything avariciously; for if you ignore it, it will come to you anyway, if it is destined to be yours. Then you would find ease in your heart with Allah swt, praise for leaving it.
But you will be blamed for your haste in (instead) seeking it, for not trusting Him, and for not being content with the decree. Allah swt created this world the same as a shadow: when you chase it, it tires you out and you can never catch up with it. If you leave it alone, it follows you inexorably, and gives you not cause for fatigue.
Imam Sadiq (as), Lantern of the Path
My New Year's Day post for 2006 was actually made on New Year's Eve in 2005:
Saturday, December 31, 2005
New Year
Happy New Year everyone, wishing you the best.
1. I hope this year would not find anyone facing the great disasters like the Tsunami or Katrina or the Pakistan Earthquake. In reality we know these things happen continually and may be happening more because of Global Warning (some of them), and if you are the one affected it doesn't matter if the disaster is one on a global scale or only your home. So maybe I should just wish that we all are safe in the new year and that we avoid disasters, and if we do face one that we recover easily and it brings out the best in us rather than the worst.
2. Last year I almost lost my father. But now he is better than he had been in years. I hope everyone gets to enjoy their families.
3. I have been divorced now just over a year, although I've been alone much longer. I hope everyone can find the love they need in the coming year if they don't have it already, and if they do have it, I pray they can nurture it and appreciate it.
4. I hope everyone finds good health this year - mental, physical, emotional and spiritual.
5. I hope if we make it to the end of this year, that we are better than when it started - mentally, physically, emotionally and especially spiritually.
6. I finished my Master's Degree this past year. I pray everyone is able to obtain their educational goals and continually learn and grow.
7. Now I have to pay that school loan! I pray for everyone that we could all get out of debt. Come on, Publisher's Clearinghouse. :)
I like all those sentiments but this year, I'd be talking about Gaza, Iraq, Mumbai, Pakistan, people losing jobs, etc.
No New Year's post for 2004 or 2005, but I do remember having one, maybe in 2005, in which I made some Resolutions. One was taking a multivitamin every day. I don't think it is 2005, maybe more recent. But I've deleted a few posts over the years and maybe that was one of them.
There are plenty of things I want to accomplish in 2009 related to health,job, finances, spirituality, and learning - around exercise and diet, enjoying and being more engaged in work, debt and budgeting, concentration in prayer, reciting Qur'an, building relationship with the Creator, learning new things.
On the learning new things note - I recently ordered this book from Paperbackswap.com that looks very neat - Merit Badge Book for Adult Women - basically to keep you learning new things.
But I think the resolution I've chosen will be hard enough, and supercedes all those other resolutions.
May you all have a blessed 2009.
Wednesday, December 31, 2008
For Muharram
Al-Serat
The Imam Husayn's Concepts of Religion and Leadership
S.H.M Jafri
Vol XI No. 1
ONLY now and again does there arise above the common level some rare spirit, who, having looked upon God face to face [metaphorically speaking!], reflects more clearly the divine purpose, and puts into practice more courageously the divine guidances. The light of such a man shines like a strong beacon on a dark and disordered world. Our concepts of human values, human dignity and human freedom are better understood today because there has come into its life, among others, a personality that is a flame of God. His suffering embodies the pride of mankind, and in his sacrifice is reflected the eternal patience of man's greatness. An intrepid spirit, an impregnable will-power, and a superhuman passion for truth and justice are his main characteristics. And that man is Husayn b. 'Ali, the grandson of the Prophet of Islam. He presents to us the purest, the most elevating and the most inspiring ideal known to man. He is the one who taught man that death is not worse than a dishonourable life. He showed the world the real meaning of religion and the function of the leaders of mankind.
Religion as such is as old as man himself and is an inseparable part of his history, and therefore it has always been an object of deliberation, speculation, interpretation and also of rejection and criticism. From its earliest form of animism, nature-worship or totemism to that of its purest form of monotheism, religion in its broadest sense symbolizes and articulates society's most basic values and commitments. Moreover, there is the elemental urge in man not only to live, but to live nobly. When our passion for noble living receives cosmic backing, we have the peculiar ardour of religion. There is no one who does not raise at some time or other these fundamental questions: What am I? What is my origin? What is my destiny?
Religion is based on the discovery of the essential worth and dignity of the individual and his relation to a higher world of reality. When the human being perceives that he belongs to an order of reality higher than brute nature, he cannot be satisfied by worldly success or materialistic achievements. That he is capable of martyrdom for ideals shows that he lives in and for a world of eternal realities. Worship is man's reach out to the divine. Religion is the discipline which touches the conscience and helps us to struggle with evil and sordidness, saves us from greed, lust and hatred, releases moral power, and imparts courage in the enterprise of saving man from his inordinate desires. As a discipline of the mind, it contains the key and the essential means of coping with evil which threatens not only the dignity of man but his very existence. It implies the submission of our thinking and conduct to eternal truth. In its essence, religion is a summons to spiritual adventure. It is not theology, but practice and discipline. It is the only remedy for a pride of spirit which has divorced itself from the eternal; when the human spirit defies its sources and conditions and claims absolute self-sufficiency, it becomes insane and suicidal. To restore the lost relationship between the individual and the eternal is the purpose of religion. It is this basic and fundamental relationship which alone can bring ease and harmony in man's relationship with God, with himself, with his fellow man or with the society in which he lives, and with nature. If the relationship between the individual and the sole Creator is broken, the entire fabric of peaceful and meaningful human life will be broken. It is this harmony which religions serve to establish, Islam being the last of them.
Islam means peace as well as submission to the will of God and this is the essence of the Islamic concept of religion. The submission to God in Islam implies, in attitude and action, a regulation of our lives. God, according to Islam, is not a dogma but an ideal and a regulative force in life, and a guarantee of our highest values. Thus, the submission to God, the 'Ideal', with a firm belief in its reality, is a life both of virtue and inner happiness. A man who submits himself to God is true to his real self and, therefore, attains inner peace, which is real happiness, and quite different from worldly pleasures. This happiness more than compensates for any lack of material gain, or for physical pain and suffering.
It is with this concept of religion in general and Islam in particular that we should try to understand how the grandson of the Prophet of Islam, the Imam Husayn b. 'Ali, explains the meaning of religion and the function of religious leadership. The question of the leadership of mankind is the oft- repeated topic of the Qur'an. Whenever the Qur'an talks about divine guidance it also points out those who are entitled to guide. The Qur'anic terms for leaders of mankind are rasul, nabi and imam. The first two are specific terms, whereas the word imam is used in a rather general sense for those who are endowed with the special qualities with which they can lead others to righteousness and good deeds. Thus, for example, we read in the Qur'an that when Abraham, the patriarch of the prophets was told by God 'Behold, I make you an imam (leader) of the people', he asked: 'And what about my offspring?' God replied: 'My covenant will not go to evildoers.' Thus an imam, or leader, of the people is one who leads the people in all cases of conscience, keeps the covenant of God remembered and the teaching of the Prophets alive and effective. He is to protect the religio- ethical message delivered by the messenger of God from being corrupted and changed, and to save it from the reactionary forces which emerge from time to time.
The Message of the Prophet of Islam passed into the hands of the worldly Umayyads within thirty years of his death. After the death of 'Ali in 40/661, Mu'awiya b. Abi Sufyan appropriated the office of the leadership of the community for himself through the use of force and deceit and ruled the Muslims for twenty years. On Mu'awiya's death, his son Yazid assumed the role of the leadership of the Muslims as the caliph in accordance with the former's unprecedented testament. Yazid's anti-Islamic behaviour and openly irreligious practices were well known throughout the Muslim world and earned for him contempt and disfavour, especially among those who cared for Islamic religio-ethical values. An embodiment of all sorts of vice, tyranny, injustice, oppression and despotic rule, Yazid wanted Husayn to pay him homage as the leader of the Muslim community and submit himself to his authority. That was the crucial point in Islamic history when the meaning of religion had to be reasserted and the function of leadership redefined. This was done by Husayn b. 'Ali with the most effective method of sacrifice, suffering and martyrdom. In reply to the letters written by the people of Iraq inviting him to come to Kufa to take up their leadership, as they had no imam other than him, Husayn wrote to them:
From Husayn b. Ali to the believers and Muslims [of Iraq]: You have invited me to come to you because you have no imam to guide you, and that you hope my arrival there will unite you in the right path and in the truth. You must be clear about the fact that the imam can only be one who follows the Book of God, makes justice and honesty his conduct and behaviour, judges with truth, and devotes himself to the service of God.
In response to the invitation of the people of Basra, Husayn replied:
. . . I have sent my messenger to you and I call you to the Book of God, and the sunna of his Prophet, the sunna which has become obliterated; innovations have become active and energetic. If you listen to me and obey my orders, I will guide you to the right path. May the peace and mercy of God be upon you.
There is space here only to give these two quotations from numerous such statements which Husayn made from the time he left Medina till his martyrdom about six months later. These quotations are by themselves a complete explanation of Husayn's approach to the question of leadership as well as of the function of religion in society. They also explain the duties of an imeim and the nature of the Imamate which was so distorted at this point in Islamic history.
The main points which emerge from them are: (i) that an imam is one who unites the people; (ii) that he should lead them to the right path and to truth; (iii) that the Qur'an, as the Book of God, is an eternal truth, and the duty of the imam is to follow its model, and conduct his life according to the will of God; (iv) that the imam must make justice and honesty the cornerstones of his life; (v) that truth in its most universal and absolute form must be his only criterion; (vi) and that he must devote himself to the service of God.
The functions of the imam enumerated here are both particular and universal, descriptive and normative, and primary and evaluative; they can be applied in every society, time and epoch. They are particular, descriptive and normative when read strictly in the context of Islam, and are universal, primary and evaluative if read in their general meaning which embraces all religions and the whole of humanity. The key terms in Husayn's declarations are: the unity of people (which is basically a unity of purpose), the right path, truth, justice and honesty, and devotion to the service of God. These are in the essence of all religions as well as of Islam. Here religion is not separated from the well-being of society, and society is based on the eternal reality which creates consciousness in society.
An inseparably implied meaning of Husayn's declarations is that the leader of men need not take an active part in politics or in governmental affairs. His primary function is to serve humanity with ethical and normative integrity. He must create moral consciousness and a sense of responsibility which transcends the limits of the political community. He must serve social and spiritual values, but unfortunately totalitarian and despotic regimes subordinate spiritual and moral activities to their ends. It is at this point that Husayn rises up to set a new standard of leadership for challenging totalitarianism, despotism and the forces of evil. There were two ways open to him, one to mass his forces, gather strength, power, weapons and the military might to combat the despotic rule of Yazid. This would not have been difficult for the prestigious grandson of the Prophet, if he had wanted to resort to such action. But the actions of Husayn show that from the beginning to the end his strategy aimed at a much higher goal than simply accession to the caliphate, the term given to temporal authority in Islam. There is no evidence that he tried, while at Mecca, to enlist active supporters from among the people who gathered around him, or to propagate his cause among the great number of people who were coming to Mecca for the hajj; there is also no evidence that he attempted to send his emissaries to stir up any rebellion in the provinces such as the Yemen or Persia, which were sympathetic to his household, even though he was advised by some of his family members to do so. Above all, had he acted promptly on the invitation of the Kufans, while Umayyad control over the city was weak, he might have had a fair chance of success in grasping temporal power. In the six-month period before the battle of Karbala', Husayn did nothing to consolidate his strength and military power. Instead, throughout this period he was preparing himself for a different strategy of revolution.
Some of the writers on Karbala', looking at it from the common standards of war and victory, describe Husayn's action as an ambitious attempt to wrest political power and as an error of judgement. Husayn's numerous speeches, addresses, letters and statements bear testimony to the fact that he was fully aware of the situation and the consequences. Suffice it to point out that on the road from Medina to Mecca, then at the time when he was being the 'House of God' for Kufa, and finally throughout the journey from Mecca to Kufa he was informed and warned by dozens of people about the danger and that 'the hearts of the Iraqis were for him but their swords were for the Umayyads'. But Husayn's replies to all of those who attempted to deflect him from his purpose were always more or less in the same vein:
I leave it to God to choose what is best.... God is not hostile to him who proposes the just cause.
From these replies it is clear that Husayn was fully aware of the dangers he would encounter and that he had a certain strategy and plan in mind to bring about a revolution in the consciousness of the Muslim community. Furthermore, it is also very clear from the sources, as has been pointed out above, that Husayn did not try to organize or mobilize military support, which he easily could have done in the Hijaz, nor did he even try to exploit whatever physical strength was available to him. On the contrary, from the moment he left Mecca for Kufa, time and again he gathered those accompanying him and asked them to leave him alone and go to safety, the last of these requests being on the night of 'Ashura'. Is it conceivable that anyone striving for political ascendancy would ask his supporters to abandon him? No one can answer this question in the affirmative. What then did Husayn have in mind? Why was he still heading for Kufa?
A careful study and analysis of the events of Karbala' reveals that from the very beginning Husayn was planning for a complete revolution in the religious consciousness of Muslims. All of his actions show that he was aware of the fact that a victory achieved through military strength and might is always temporary, because another stronger power can, in the course of time, bring it down in ruins. But a victory achieved through suffering and sacrifice is everlasting and leaves permanent imprints on man's consciousness. Husayn was brought up in the lap of the founder of Islam and had inherited the love and devotion to the Islamic way of life from his father. As time went on, he noticed the great changes which were rapidly taking place in the community in regard to religious feelings and morality. The natural process of conflict and struggle between action and reaction was now at work. That is, Muhammad's progressive Islamic action had succeeded in suppressing Arab conservatism, embodied in heathen pre-Islamic practices and ways of thinking. But in less than thirty years' time this Arab conservatism had revitalized itself as a forceful reaction to challenge Muhammad's action once again. The forces of this reaction had already moved into motion with the rise of Mu'awiya, but the succession of Yazid was a clear sign that the reactionary forces had mobilized themselves and now re-emerged with full vigour. The strength of this reaction embodied in Yazid's character, was now powerful enough to suppress, or at least efface, the Prophet's action. His conduct amounted to open ridicule of Muhammad's sunna and the norms of the Qur'an. He openly defied the Prophethood of Muhammad and the revelation received by him. Now this same Yazid had become the head of the Muslim community and was asking Husayn to accept his authority. Husayn's acceptance of Yazid, with the latter's reactionary attitude against Islamic norms, would not have meant merely a political arrangement but an endorsement of Yazid's character and way of life as well. Thus the entire ethical and religious system of Islam, in the thinking of Husayn, was now in dire need of the reactivation of Muhammad's action against the old Arabian reaction and required a complete shaking up.
He realized that mere force of arms would not save Islamic action and consciousness. To him it needed a shaking and jolting of hearts and feelings. This, he decided, could only be achieved through sacrifice and suffering, and therefore, in order to save Islam and its values, and the freedom of man and his dignity, Husayn made one of the greatest sacrifices in human history. Eighteen male members of his family including a six- month-old son and 44 of his companions were killed in front of him and then he himself laid down his life at the altar of truth and human rights.
Husayn's body, already torn by numerous wounds, was trampled under the hooves of the horses, his tents were burnt and looted; the helpless women and children were shamelessly paraded through the streets of Iraq and Syria as captives, and were treated with humiliation at the crowded courts of Ibn Ziyad in Kufa, and Yazid in Damascus.
Husayn was fully aware of the extent of the brutal nature of the reactionary forces. He knew that after killing him the Umayyads would make his wife and children captives, and take them all the way from Kufa to Damascus. This caravan of the captives of the Prophet's immediate family would publicize Husayn's message and would force the Muslims' hearts to ponder on the tragedy. It would make the Muslims think over the whole affair and would awaken their consciousness. This is exactly what happened; Husayn succeeded in his purpose. It is difficult today to evaluate exactly the impact of Husayn's action on Islamic morality and way of thinking because it prevailed. Had Husayn not shaken and awakened Muslim consciousness by this method, can it be said that Yazid's way of life would not have become standard behaviour in the Muslim community, endorsed and accepted by the grandson of the Prophet. Even after Yazid, despotic rulers have held power in Islam, and the character and personal behaviour of these despotic rulers has not been very different from that of Yazid, but the change in thinking which prevailed after the sacrifice of Husayn always served as a criterion of distinction between the Islamic concept of leadership and the behaviour of totalitarian and despotic rulers. Husayn tells the world that it is no use destroying man; we must destroy man's anti-human actions and conduct. If rulers are overthrown but the system remains unaltered, nothing is gained.
The Imam Husayn's Concepts of Religion and Leadership
S.H.M Jafri
Vol XI No. 1
ONLY now and again does there arise above the common level some rare spirit, who, having looked upon God face to face [metaphorically speaking!], reflects more clearly the divine purpose, and puts into practice more courageously the divine guidances. The light of such a man shines like a strong beacon on a dark and disordered world. Our concepts of human values, human dignity and human freedom are better understood today because there has come into its life, among others, a personality that is a flame of God. His suffering embodies the pride of mankind, and in his sacrifice is reflected the eternal patience of man's greatness. An intrepid spirit, an impregnable will-power, and a superhuman passion for truth and justice are his main characteristics. And that man is Husayn b. 'Ali, the grandson of the Prophet of Islam. He presents to us the purest, the most elevating and the most inspiring ideal known to man. He is the one who taught man that death is not worse than a dishonourable life. He showed the world the real meaning of religion and the function of the leaders of mankind.
Religion as such is as old as man himself and is an inseparable part of his history, and therefore it has always been an object of deliberation, speculation, interpretation and also of rejection and criticism. From its earliest form of animism, nature-worship or totemism to that of its purest form of monotheism, religion in its broadest sense symbolizes and articulates society's most basic values and commitments. Moreover, there is the elemental urge in man not only to live, but to live nobly. When our passion for noble living receives cosmic backing, we have the peculiar ardour of religion. There is no one who does not raise at some time or other these fundamental questions: What am I? What is my origin? What is my destiny?
Religion is based on the discovery of the essential worth and dignity of the individual and his relation to a higher world of reality. When the human being perceives that he belongs to an order of reality higher than brute nature, he cannot be satisfied by worldly success or materialistic achievements. That he is capable of martyrdom for ideals shows that he lives in and for a world of eternal realities. Worship is man's reach out to the divine. Religion is the discipline which touches the conscience and helps us to struggle with evil and sordidness, saves us from greed, lust and hatred, releases moral power, and imparts courage in the enterprise of saving man from his inordinate desires. As a discipline of the mind, it contains the key and the essential means of coping with evil which threatens not only the dignity of man but his very existence. It implies the submission of our thinking and conduct to eternal truth. In its essence, religion is a summons to spiritual adventure. It is not theology, but practice and discipline. It is the only remedy for a pride of spirit which has divorced itself from the eternal; when the human spirit defies its sources and conditions and claims absolute self-sufficiency, it becomes insane and suicidal. To restore the lost relationship between the individual and the eternal is the purpose of religion. It is this basic and fundamental relationship which alone can bring ease and harmony in man's relationship with God, with himself, with his fellow man or with the society in which he lives, and with nature. If the relationship between the individual and the sole Creator is broken, the entire fabric of peaceful and meaningful human life will be broken. It is this harmony which religions serve to establish, Islam being the last of them.
Islam means peace as well as submission to the will of God and this is the essence of the Islamic concept of religion. The submission to God in Islam implies, in attitude and action, a regulation of our lives. God, according to Islam, is not a dogma but an ideal and a regulative force in life, and a guarantee of our highest values. Thus, the submission to God, the 'Ideal', with a firm belief in its reality, is a life both of virtue and inner happiness. A man who submits himself to God is true to his real self and, therefore, attains inner peace, which is real happiness, and quite different from worldly pleasures. This happiness more than compensates for any lack of material gain, or for physical pain and suffering.
It is with this concept of religion in general and Islam in particular that we should try to understand how the grandson of the Prophet of Islam, the Imam Husayn b. 'Ali, explains the meaning of religion and the function of religious leadership. The question of the leadership of mankind is the oft- repeated topic of the Qur'an. Whenever the Qur'an talks about divine guidance it also points out those who are entitled to guide. The Qur'anic terms for leaders of mankind are rasul, nabi and imam. The first two are specific terms, whereas the word imam is used in a rather general sense for those who are endowed with the special qualities with which they can lead others to righteousness and good deeds. Thus, for example, we read in the Qur'an that when Abraham, the patriarch of the prophets was told by God 'Behold, I make you an imam (leader) of the people', he asked: 'And what about my offspring?' God replied: 'My covenant will not go to evildoers.' Thus an imam, or leader, of the people is one who leads the people in all cases of conscience, keeps the covenant of God remembered and the teaching of the Prophets alive and effective. He is to protect the religio- ethical message delivered by the messenger of God from being corrupted and changed, and to save it from the reactionary forces which emerge from time to time.
The Message of the Prophet of Islam passed into the hands of the worldly Umayyads within thirty years of his death. After the death of 'Ali in 40/661, Mu'awiya b. Abi Sufyan appropriated the office of the leadership of the community for himself through the use of force and deceit and ruled the Muslims for twenty years. On Mu'awiya's death, his son Yazid assumed the role of the leadership of the Muslims as the caliph in accordance with the former's unprecedented testament. Yazid's anti-Islamic behaviour and openly irreligious practices were well known throughout the Muslim world and earned for him contempt and disfavour, especially among those who cared for Islamic religio-ethical values. An embodiment of all sorts of vice, tyranny, injustice, oppression and despotic rule, Yazid wanted Husayn to pay him homage as the leader of the Muslim community and submit himself to his authority. That was the crucial point in Islamic history when the meaning of religion had to be reasserted and the function of leadership redefined. This was done by Husayn b. 'Ali with the most effective method of sacrifice, suffering and martyrdom. In reply to the letters written by the people of Iraq inviting him to come to Kufa to take up their leadership, as they had no imam other than him, Husayn wrote to them:
From Husayn b. Ali to the believers and Muslims [of Iraq]: You have invited me to come to you because you have no imam to guide you, and that you hope my arrival there will unite you in the right path and in the truth. You must be clear about the fact that the imam can only be one who follows the Book of God, makes justice and honesty his conduct and behaviour, judges with truth, and devotes himself to the service of God.
In response to the invitation of the people of Basra, Husayn replied:
. . . I have sent my messenger to you and I call you to the Book of God, and the sunna of his Prophet, the sunna which has become obliterated; innovations have become active and energetic. If you listen to me and obey my orders, I will guide you to the right path. May the peace and mercy of God be upon you.
There is space here only to give these two quotations from numerous such statements which Husayn made from the time he left Medina till his martyrdom about six months later. These quotations are by themselves a complete explanation of Husayn's approach to the question of leadership as well as of the function of religion in society. They also explain the duties of an imeim and the nature of the Imamate which was so distorted at this point in Islamic history.
The main points which emerge from them are: (i) that an imam is one who unites the people; (ii) that he should lead them to the right path and to truth; (iii) that the Qur'an, as the Book of God, is an eternal truth, and the duty of the imam is to follow its model, and conduct his life according to the will of God; (iv) that the imam must make justice and honesty the cornerstones of his life; (v) that truth in its most universal and absolute form must be his only criterion; (vi) and that he must devote himself to the service of God.
The functions of the imam enumerated here are both particular and universal, descriptive and normative, and primary and evaluative; they can be applied in every society, time and epoch. They are particular, descriptive and normative when read strictly in the context of Islam, and are universal, primary and evaluative if read in their general meaning which embraces all religions and the whole of humanity. The key terms in Husayn's declarations are: the unity of people (which is basically a unity of purpose), the right path, truth, justice and honesty, and devotion to the service of God. These are in the essence of all religions as well as of Islam. Here religion is not separated from the well-being of society, and society is based on the eternal reality which creates consciousness in society.
An inseparably implied meaning of Husayn's declarations is that the leader of men need not take an active part in politics or in governmental affairs. His primary function is to serve humanity with ethical and normative integrity. He must create moral consciousness and a sense of responsibility which transcends the limits of the political community. He must serve social and spiritual values, but unfortunately totalitarian and despotic regimes subordinate spiritual and moral activities to their ends. It is at this point that Husayn rises up to set a new standard of leadership for challenging totalitarianism, despotism and the forces of evil. There were two ways open to him, one to mass his forces, gather strength, power, weapons and the military might to combat the despotic rule of Yazid. This would not have been difficult for the prestigious grandson of the Prophet, if he had wanted to resort to such action. But the actions of Husayn show that from the beginning to the end his strategy aimed at a much higher goal than simply accession to the caliphate, the term given to temporal authority in Islam. There is no evidence that he tried, while at Mecca, to enlist active supporters from among the people who gathered around him, or to propagate his cause among the great number of people who were coming to Mecca for the hajj; there is also no evidence that he attempted to send his emissaries to stir up any rebellion in the provinces such as the Yemen or Persia, which were sympathetic to his household, even though he was advised by some of his family members to do so. Above all, had he acted promptly on the invitation of the Kufans, while Umayyad control over the city was weak, he might have had a fair chance of success in grasping temporal power. In the six-month period before the battle of Karbala', Husayn did nothing to consolidate his strength and military power. Instead, throughout this period he was preparing himself for a different strategy of revolution.
Some of the writers on Karbala', looking at it from the common standards of war and victory, describe Husayn's action as an ambitious attempt to wrest political power and as an error of judgement. Husayn's numerous speeches, addresses, letters and statements bear testimony to the fact that he was fully aware of the situation and the consequences. Suffice it to point out that on the road from Medina to Mecca, then at the time when he was being the 'House of God' for Kufa, and finally throughout the journey from Mecca to Kufa he was informed and warned by dozens of people about the danger and that 'the hearts of the Iraqis were for him but their swords were for the Umayyads'. But Husayn's replies to all of those who attempted to deflect him from his purpose were always more or less in the same vein:
I leave it to God to choose what is best.... God is not hostile to him who proposes the just cause.
From these replies it is clear that Husayn was fully aware of the dangers he would encounter and that he had a certain strategy and plan in mind to bring about a revolution in the consciousness of the Muslim community. Furthermore, it is also very clear from the sources, as has been pointed out above, that Husayn did not try to organize or mobilize military support, which he easily could have done in the Hijaz, nor did he even try to exploit whatever physical strength was available to him. On the contrary, from the moment he left Mecca for Kufa, time and again he gathered those accompanying him and asked them to leave him alone and go to safety, the last of these requests being on the night of 'Ashura'. Is it conceivable that anyone striving for political ascendancy would ask his supporters to abandon him? No one can answer this question in the affirmative. What then did Husayn have in mind? Why was he still heading for Kufa?
A careful study and analysis of the events of Karbala' reveals that from the very beginning Husayn was planning for a complete revolution in the religious consciousness of Muslims. All of his actions show that he was aware of the fact that a victory achieved through military strength and might is always temporary, because another stronger power can, in the course of time, bring it down in ruins. But a victory achieved through suffering and sacrifice is everlasting and leaves permanent imprints on man's consciousness. Husayn was brought up in the lap of the founder of Islam and had inherited the love and devotion to the Islamic way of life from his father. As time went on, he noticed the great changes which were rapidly taking place in the community in regard to religious feelings and morality. The natural process of conflict and struggle between action and reaction was now at work. That is, Muhammad's progressive Islamic action had succeeded in suppressing Arab conservatism, embodied in heathen pre-Islamic practices and ways of thinking. But in less than thirty years' time this Arab conservatism had revitalized itself as a forceful reaction to challenge Muhammad's action once again. The forces of this reaction had already moved into motion with the rise of Mu'awiya, but the succession of Yazid was a clear sign that the reactionary forces had mobilized themselves and now re-emerged with full vigour. The strength of this reaction embodied in Yazid's character, was now powerful enough to suppress, or at least efface, the Prophet's action. His conduct amounted to open ridicule of Muhammad's sunna and the norms of the Qur'an. He openly defied the Prophethood of Muhammad and the revelation received by him. Now this same Yazid had become the head of the Muslim community and was asking Husayn to accept his authority. Husayn's acceptance of Yazid, with the latter's reactionary attitude against Islamic norms, would not have meant merely a political arrangement but an endorsement of Yazid's character and way of life as well. Thus the entire ethical and religious system of Islam, in the thinking of Husayn, was now in dire need of the reactivation of Muhammad's action against the old Arabian reaction and required a complete shaking up.
He realized that mere force of arms would not save Islamic action and consciousness. To him it needed a shaking and jolting of hearts and feelings. This, he decided, could only be achieved through sacrifice and suffering, and therefore, in order to save Islam and its values, and the freedom of man and his dignity, Husayn made one of the greatest sacrifices in human history. Eighteen male members of his family including a six- month-old son and 44 of his companions were killed in front of him and then he himself laid down his life at the altar of truth and human rights.
Husayn's body, already torn by numerous wounds, was trampled under the hooves of the horses, his tents were burnt and looted; the helpless women and children were shamelessly paraded through the streets of Iraq and Syria as captives, and were treated with humiliation at the crowded courts of Ibn Ziyad in Kufa, and Yazid in Damascus.
Husayn was fully aware of the extent of the brutal nature of the reactionary forces. He knew that after killing him the Umayyads would make his wife and children captives, and take them all the way from Kufa to Damascus. This caravan of the captives of the Prophet's immediate family would publicize Husayn's message and would force the Muslims' hearts to ponder on the tragedy. It would make the Muslims think over the whole affair and would awaken their consciousness. This is exactly what happened; Husayn succeeded in his purpose. It is difficult today to evaluate exactly the impact of Husayn's action on Islamic morality and way of thinking because it prevailed. Had Husayn not shaken and awakened Muslim consciousness by this method, can it be said that Yazid's way of life would not have become standard behaviour in the Muslim community, endorsed and accepted by the grandson of the Prophet. Even after Yazid, despotic rulers have held power in Islam, and the character and personal behaviour of these despotic rulers has not been very different from that of Yazid, but the change in thinking which prevailed after the sacrifice of Husayn always served as a criterion of distinction between the Islamic concept of leadership and the behaviour of totalitarian and despotic rulers. Husayn tells the world that it is no use destroying man; we must destroy man's anti-human actions and conduct. If rulers are overthrown but the system remains unaltered, nothing is gained.
Monday, December 29, 2008
Tuesday, December 23, 2008
Monday, December 22, 2008
Eid Mubahila
It is the time of year to celebrate Eid Mubahila. But what is Eid Mubahila?
"If any one disputes in this matter with thee, now after (full) knowledge has come to you, say: "Come! let us gather together,- our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie! 3:61"
Eid Mubahila celebrates the famous event in the year 10 AH when a party of Christians led by the Bishop of Najran called Abdul Masih or Abu Harisa came to debate with the Prophet (saw) about the nature of the Prophet Jesus (as). They came after receiving a letter from the Prophet (saw) inviting them to be Muslims and meeting and debating amongst themselves about the contents of the letter and the appropriate response. When they first arrived, they were dressed for a show of wealth and superiority, but the Prophet (saw) waited for them to put on normal attire and then met them. The Holy Prophet (saw) told the Christians not to regard Jesus as divine, for he was a mortal man -- a prophet. The Christian delegation responded by asking who the father of Jesus was, as they believed that Jesus not having a mortal father proved his divinity. At this, the following verse of Qur’an was revealed:
“Verily, similitude of Jesus with God is as the similitude of Adam; He created him out of dust then said He unto him BE, and he became.”
The Christians did not accept this reasoning, so then the call of mubahila was made.
A mubahila was a meeting in which the two parties would challenge another and invoke God’s curse upon the liars. When the Prophet (saw) showed up the next day for the mubahila, he came with Lady Fatima (as), and Imams ‘Ali, Hassan and Husain (sa). On seeing this, the Bishop said to his delegation,
“By God, I see the faces which, if they pray to God for mountains to move from their places, the mountains will immediately move!
“O believers in the Jesus of Nazareth, I will tell you the truth that should ye fail to enter into some agreement with Muhammad and if these souls whom Muhammad has brought with him, curse you, ye will be wiped out of existence to the last day of the life of the earth !”
So the Christians backed out of the challenge and entered an agreement with the Muslims.
But why is this day an Eid day? We know that the event of the cloak is another famous example showing the identity, purity and important roles of the Ahlulbayt (as) but the date or dates of that happening are not marked on our calendars as an Eid, even though it is similar event in terms of recognition of the role and status of Ahlulbayt (as).
But the event of mubahila is special for an additional reason. It was on that occasion that even non-Muslims essentially acknowledged the holy status of the Prophet (saw) and Ahlulbayt (as). Although they did not change from calling themselves Christian, their response to the appearance of Ahlulbayt (as) at the challenge was one of recognition of the superior claim to Truth that the Prophet (saw) had. So here is an event in which the Christian scholars and leaders in Arabia had to acknowledge that the Prophet (saw) was what he claimed to be and publically gave witness to the holy status of the Ahlulbayt (as).
That can speak volumes through the centuries even to today. While we were not there to meet the Prophet (saw) and Ahlulbayt (sa) for ourselves, we can see the effect they had on even non-Muslims. The most learned and highest-ranking Christians of Najran were so moved and so completely unable to prove their creed against the challenge of pure Islam that they did not dare to complete the mubahila against Ahlulbayt (as). How powerful that is! In this event, we find a form of proof of Islam – of tawhid, of the true role of Jesus (as), of the prophethood of Muhammad (saw), and the status of Ahlulbayt (as). Today’s Christians and Muslims could draw nearer to each other through the message of this event alone, if only this Eid were marked in such a way that we shared that message with our Christian neighbors in a way they could hear it.
Eids are for all of humanity and not only for the Muslims, because they mark events that are important for all of us as we make our journey back to our Creator. Why not invoke the Eid of Mubahila as an occasion to reach out to the People of the Book as neighbors and invite them in a gentle way to learn a little about Islam, and at the same time take the interest to learn a little about them and do some kind deed that may speak even louder than anything you might say to them? What good is marking an Eid for an occasion such as this if it is not shared with those who may benefit, but instead is only marked by those who have already benefited? What would happen if Eid Mubahila were an occasion when Christians and Muslims came together to talk about Jesus (as)?
"If any one disputes in this matter with thee, now after (full) knowledge has come to you, say: "Come! let us gather together,- our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie! 3:61"
Eid Mubahila celebrates the famous event in the year 10 AH when a party of Christians led by the Bishop of Najran called Abdul Masih or Abu Harisa came to debate with the Prophet (saw) about the nature of the Prophet Jesus (as). They came after receiving a letter from the Prophet (saw) inviting them to be Muslims and meeting and debating amongst themselves about the contents of the letter and the appropriate response. When they first arrived, they were dressed for a show of wealth and superiority, but the Prophet (saw) waited for them to put on normal attire and then met them. The Holy Prophet (saw) told the Christians not to regard Jesus as divine, for he was a mortal man -- a prophet. The Christian delegation responded by asking who the father of Jesus was, as they believed that Jesus not having a mortal father proved his divinity. At this, the following verse of Qur’an was revealed:
“Verily, similitude of Jesus with God is as the similitude of Adam; He created him out of dust then said He unto him BE, and he became.”
The Christians did not accept this reasoning, so then the call of mubahila was made.
A mubahila was a meeting in which the two parties would challenge another and invoke God’s curse upon the liars. When the Prophet (saw) showed up the next day for the mubahila, he came with Lady Fatima (as), and Imams ‘Ali, Hassan and Husain (sa). On seeing this, the Bishop said to his delegation,
“By God, I see the faces which, if they pray to God for mountains to move from their places, the mountains will immediately move!
“O believers in the Jesus of Nazareth, I will tell you the truth that should ye fail to enter into some agreement with Muhammad and if these souls whom Muhammad has brought with him, curse you, ye will be wiped out of existence to the last day of the life of the earth !”
So the Christians backed out of the challenge and entered an agreement with the Muslims.
But why is this day an Eid day? We know that the event of the cloak is another famous example showing the identity, purity and important roles of the Ahlulbayt (as) but the date or dates of that happening are not marked on our calendars as an Eid, even though it is similar event in terms of recognition of the role and status of Ahlulbayt (as).
But the event of mubahila is special for an additional reason. It was on that occasion that even non-Muslims essentially acknowledged the holy status of the Prophet (saw) and Ahlulbayt (as). Although they did not change from calling themselves Christian, their response to the appearance of Ahlulbayt (as) at the challenge was one of recognition of the superior claim to Truth that the Prophet (saw) had. So here is an event in which the Christian scholars and leaders in Arabia had to acknowledge that the Prophet (saw) was what he claimed to be and publically gave witness to the holy status of the Ahlulbayt (as).
That can speak volumes through the centuries even to today. While we were not there to meet the Prophet (saw) and Ahlulbayt (sa) for ourselves, we can see the effect they had on even non-Muslims. The most learned and highest-ranking Christians of Najran were so moved and so completely unable to prove their creed against the challenge of pure Islam that they did not dare to complete the mubahila against Ahlulbayt (as). How powerful that is! In this event, we find a form of proof of Islam – of tawhid, of the true role of Jesus (as), of the prophethood of Muhammad (saw), and the status of Ahlulbayt (as). Today’s Christians and Muslims could draw nearer to each other through the message of this event alone, if only this Eid were marked in such a way that we shared that message with our Christian neighbors in a way they could hear it.
Eids are for all of humanity and not only for the Muslims, because they mark events that are important for all of us as we make our journey back to our Creator. Why not invoke the Eid of Mubahila as an occasion to reach out to the People of the Book as neighbors and invite them in a gentle way to learn a little about Islam, and at the same time take the interest to learn a little about them and do some kind deed that may speak even louder than anything you might say to them? What good is marking an Eid for an occasion such as this if it is not shared with those who may benefit, but instead is only marked by those who have already benefited? What would happen if Eid Mubahila were an occasion when Christians and Muslims came together to talk about Jesus (as)?
Thursday, December 18, 2008
Muharram is almost here
Here’s something I think about fairly often: Given that the events of Karbala are so moving and the message so powerful and the results so important, why is it that most of the world doesn’t know a thing about it, and why is it that the yearly observance of Muharram does not shatter the worldly paradigms and result in a true change of the human condition?
Throughout history, the lovers of Ahlulbayt (as) have survived despite heavy oppression. At times, that oppression meant that they observed their faith privately while having to be very careful what they presented in the public arena. For many Shias today, however, there exists the opportunity to be free in living their faith publicly and privately. Today we see processions in Muharram all over the world, and we see people donating blood and giving out water on Ashura. Shias come to the Muharram observances in number, many feeling increased love and connection to Ahlulbayt (as) and renewed faith as a result. I thank God to see these happenings. But I am not satisfied.
I was not raised as a Shia, so I did not grow up with Muharram observances. When I first became a Shia and went through my first Muharram, it wasn’t all that I hoped. For one, the fact that all of the moving things people recited for matam were in a language I couldn’t understand, I didn’t know what was going on and felt isolated. I had trouble concentrating on the message of Karbala and instead found myself just questioning if I belonged there while I tried to figure out all the rituals – what were they doing and why? I certainly understood why things were not in English and tried to appreciate and absorb as much as I could. But I felt alienated, and I felt selfish for feeling alienated, because I was focusing on my own needs and experiences rather than on Imam Husain (as). Aside from taking in what I could, knowing I was missing the majority of it, I didn’t know what to do to fulfill my desires to approach a similar connection those around me seemed to be achieving. I decided to go home and read books about Imam Husain (as). I found a few good ones, but it wasn’t long before I felt I was just reading the same things over again in slightly different words, while I wanted to move forward rather than just repeating. How could I make what was available work for me?
Truthfully, I haven’t found the answer to that question. I just keep trying to engage in the experience with everyone else and cultivate true response to the call of Imam Husain (as) in my heart. Over time as I become more accustomed to the traditions that have developed for observing Muharram, I can get more out of them. I can be satisfied with that. But I am dissatisfied that the world doesn’t stop with the Shia heart on Ashura. My non-Muslim co-workers and students go about their lives like it was any other day, because to them it is. I have at times wanted to do at least something small about this within my own family, but there is an unspoken rule with them since I converted that anything to do with religion is not open for discussion. And even if I did tell them the story of Husain (as), I don’t think they would feel it the way I want the whole world to feel it.
When I went for hajj in 1999, alhumdooleluh, one of the hardest things about it was coming back. I came back to a home in which no one lived that I could share anything about the life-changing things I had experienced. They had no way of understanding that walking around a small stone building could be a transcendent experience. To them, it was all just alien ritual that would sound silly when described. And if I were to get them to join a Muharram observance or tell them about it, again, if I had so much trouble getting it when I desperately wanted to, I know they wouldn’t get it. Sometimes I have wanted to maybe take a family member or a friend to a majlis or something similar, but for many of them, I don’t think it would help to bridge the gap between us. I fear it might increase it, because it would just be too alien for them. I have met a few wonderful people over the years that could be an exception, but for the average folk in my life I feel compelled to keep much of my religion in a compartment away from them. And I know this isn’t right. How can I bring my Muslim and non-Muslim worlds together?
In some ways I am a cynical person. If I pass by a booth where an organization has a message to share, I think their intentions are at least partially self-serving. Maybe the message is a good one and would benefit me, but I suspect that they are seeking to benefit themselves by getting their message out – to gain more acceptance, more followers, more money, more something. And honestly, were I not a Shia, I would look at a Muharram procession, giving out water on Ashura, donating blood on Ashura and all such similar things the same way. I think these are good things and they should keep on happening, but I am not satisfied.
I don’t see the world quaking on Ashura, I don’t see real inroads being made to spread the message, and I don’t see Shias really changing that much in answer to the call. I feel we’re just going in circles, repeating the same things year after year. Am I alone in feeling this? Is it just that I am missing the picture that much compared to everyone else? Stepping into a Muharram majlis is like stepping into another world – it is, for the most part, cut off from the rest of the people who have no idea and no understanding of what is taking place there, nor any sturdy bridge to approach. The effects of it, while potentially great, often stick within those walls, or at least within the walls of the hearts of those attending. But shouldn’t the effects shatter all walls?
So I ask myself, what would satisfy me? How could the gaps be bridged and the world finally respond in unison on Ashura the way it should? What would it truly mean to answer that call? One thing that comes to my mind is that Shias need to be more like Ahlulbayt (as), more like the martyrs. We need to be extraordinary, not ordinary. We need to truly expend ourselves in the way of Allah swt in ways that we feel it and the rest of the world feels it, too. And if I were to pick one aspect for focus, I would focus on altruism. I would make Shias known the world over for being the leaders in doing good deeds and charity without seeking anything in return, for the sake of God, because that is something that speaks to everyone across all linguistic and cultural barriers. Not on Ashura, not on Eid, but every day. Not just the youth, or a few adults, but all Shias.
Hopefully all do not judge this a sacrilegious idea, but while I love the spiritual feeling I get from a good religious lecture and by no means imply the lectures and matam go away, I would forego it, for a change, to see and be part of an entire Shia community gathering to help the homeless, sick, cold, and hungry neighbors where they live, Muslim or non-Muslim, in the same numbers as showing up for a Muharram speech, for all twelve nights, and throughout the year. For one year, no fan clubs of Muharram speakers and reciters, just selfless giving in the name of Ahlulbayt(as), and a lot of it - mending clothes, giving blankets and coats, filling food bank shelves, reading to children, repairing someone’s car or home, cleaning parks, finding someone a job. Would the message reach beyond the usual walls? Would we make progress? Would we answer the call?
Throughout history, the lovers of Ahlulbayt (as) have survived despite heavy oppression. At times, that oppression meant that they observed their faith privately while having to be very careful what they presented in the public arena. For many Shias today, however, there exists the opportunity to be free in living their faith publicly and privately. Today we see processions in Muharram all over the world, and we see people donating blood and giving out water on Ashura. Shias come to the Muharram observances in number, many feeling increased love and connection to Ahlulbayt (as) and renewed faith as a result. I thank God to see these happenings. But I am not satisfied.
I was not raised as a Shia, so I did not grow up with Muharram observances. When I first became a Shia and went through my first Muharram, it wasn’t all that I hoped. For one, the fact that all of the moving things people recited for matam were in a language I couldn’t understand, I didn’t know what was going on and felt isolated. I had trouble concentrating on the message of Karbala and instead found myself just questioning if I belonged there while I tried to figure out all the rituals – what were they doing and why? I certainly understood why things were not in English and tried to appreciate and absorb as much as I could. But I felt alienated, and I felt selfish for feeling alienated, because I was focusing on my own needs and experiences rather than on Imam Husain (as). Aside from taking in what I could, knowing I was missing the majority of it, I didn’t know what to do to fulfill my desires to approach a similar connection those around me seemed to be achieving. I decided to go home and read books about Imam Husain (as). I found a few good ones, but it wasn’t long before I felt I was just reading the same things over again in slightly different words, while I wanted to move forward rather than just repeating. How could I make what was available work for me?
Truthfully, I haven’t found the answer to that question. I just keep trying to engage in the experience with everyone else and cultivate true response to the call of Imam Husain (as) in my heart. Over time as I become more accustomed to the traditions that have developed for observing Muharram, I can get more out of them. I can be satisfied with that. But I am dissatisfied that the world doesn’t stop with the Shia heart on Ashura. My non-Muslim co-workers and students go about their lives like it was any other day, because to them it is. I have at times wanted to do at least something small about this within my own family, but there is an unspoken rule with them since I converted that anything to do with religion is not open for discussion. And even if I did tell them the story of Husain (as), I don’t think they would feel it the way I want the whole world to feel it.
When I went for hajj in 1999, alhumdooleluh, one of the hardest things about it was coming back. I came back to a home in which no one lived that I could share anything about the life-changing things I had experienced. They had no way of understanding that walking around a small stone building could be a transcendent experience. To them, it was all just alien ritual that would sound silly when described. And if I were to get them to join a Muharram observance or tell them about it, again, if I had so much trouble getting it when I desperately wanted to, I know they wouldn’t get it. Sometimes I have wanted to maybe take a family member or a friend to a majlis or something similar, but for many of them, I don’t think it would help to bridge the gap between us. I fear it might increase it, because it would just be too alien for them. I have met a few wonderful people over the years that could be an exception, but for the average folk in my life I feel compelled to keep much of my religion in a compartment away from them. And I know this isn’t right. How can I bring my Muslim and non-Muslim worlds together?
In some ways I am a cynical person. If I pass by a booth where an organization has a message to share, I think their intentions are at least partially self-serving. Maybe the message is a good one and would benefit me, but I suspect that they are seeking to benefit themselves by getting their message out – to gain more acceptance, more followers, more money, more something. And honestly, were I not a Shia, I would look at a Muharram procession, giving out water on Ashura, donating blood on Ashura and all such similar things the same way. I think these are good things and they should keep on happening, but I am not satisfied.
I don’t see the world quaking on Ashura, I don’t see real inroads being made to spread the message, and I don’t see Shias really changing that much in answer to the call. I feel we’re just going in circles, repeating the same things year after year. Am I alone in feeling this? Is it just that I am missing the picture that much compared to everyone else? Stepping into a Muharram majlis is like stepping into another world – it is, for the most part, cut off from the rest of the people who have no idea and no understanding of what is taking place there, nor any sturdy bridge to approach. The effects of it, while potentially great, often stick within those walls, or at least within the walls of the hearts of those attending. But shouldn’t the effects shatter all walls?
So I ask myself, what would satisfy me? How could the gaps be bridged and the world finally respond in unison on Ashura the way it should? What would it truly mean to answer that call? One thing that comes to my mind is that Shias need to be more like Ahlulbayt (as), more like the martyrs. We need to be extraordinary, not ordinary. We need to truly expend ourselves in the way of Allah swt in ways that we feel it and the rest of the world feels it, too. And if I were to pick one aspect for focus, I would focus on altruism. I would make Shias known the world over for being the leaders in doing good deeds and charity without seeking anything in return, for the sake of God, because that is something that speaks to everyone across all linguistic and cultural barriers. Not on Ashura, not on Eid, but every day. Not just the youth, or a few adults, but all Shias.
Hopefully all do not judge this a sacrilegious idea, but while I love the spiritual feeling I get from a good religious lecture and by no means imply the lectures and matam go away, I would forego it, for a change, to see and be part of an entire Shia community gathering to help the homeless, sick, cold, and hungry neighbors where they live, Muslim or non-Muslim, in the same numbers as showing up for a Muharram speech, for all twelve nights, and throughout the year. For one year, no fan clubs of Muharram speakers and reciters, just selfless giving in the name of Ahlulbayt(as), and a lot of it - mending clothes, giving blankets and coats, filling food bank shelves, reading to children, repairing someone’s car or home, cleaning parks, finding someone a job. Would the message reach beyond the usual walls? Would we make progress? Would we answer the call?
Tuesday, December 16, 2008
Thursday, December 11, 2008
Bucket List Meme
I was tagged by Sr. Manal to make my Bucket List - a list of things I'd like to do before I die, i.e. 'kick the bucket'.
"Simply state any number of goals you want to achieve in the next 8-10 years. Let them be small goals, big goals, silly goals. It is always nice to think about a bucket list, write it down, and share it. But most importantly, tag others to do the same when you are done."
The list could be quite long, but I decided to focus on a few things. Some are unrealistic, but hey, this is the bucket list.
Bucket List
Visit the 11 imams (sa), the Prophet (saw) again, Bibi Masooma (as), and occultation place of 12th Imam (as).
Visit a place in summer where the sun does not set.
Go to Mars.
Go to every state in the Union I haven’t been to yet.
Pay off all debts and stay out of debt; build emergency savings.
Get in and stay in the kind of shape in which I can do pull-ups and jog a 5k easily.
Hike/enjoy nature a lot more.
Get 'the powers that be' to release Destination Truth on DVD and own/watch all the episodes for the jokes.
Learn the answers to some intriguing world mystery like if Big Foot exists or what really happened to DB Cooper.
Improve my deen and never give up.
Be one of 50/313.
Find and marry the right man for me and be the right woman for him.
Take care of my parents as they age if and when they need it.
Be grateful to God at all times and all circumstances.
Tag: any reader-blogger who wishes to make a bucket list.
Tuesday, December 09, 2008
Friday, December 05, 2008
Tuesday, December 02, 2008
Projects
One day before Thanksgiving Break, one of my more social classes was on-task quite a bit more than usual. One student said I should take a picture, but laughed heartily when I actually did.
I'm still taking sewing classes. Actually, my October class was canceled so I was taking it in November. I am working on a dress but I'm not more than half-way done yet. But one night last month I made these fleece pillowcases for my nieces and nephew for Christmas. I found the fleece cheap. Not my best sewing work, I just wanted to get them done.
For the adults, I made family-photo calendars for Christmas, using Shutterfly.com. I also made one with all the Shia calendar events and hijri dates - if anyone wants to order one I can do some customizing for you so let me know. Not cheap for ordering one, but when you order several the prices are more reasonable.
And tonight was my first quilting class. Long day from being at work at 7am and getting home from quilting at 9:30pm but so far it is going well and I like it. It is a bit mathematical / geometric and the sewing and directions so far are simpler than trying to do some of the crazy things that go on in garment-making.
I'm still taking sewing classes. Actually, my October class was canceled so I was taking it in November. I am working on a dress but I'm not more than half-way done yet. But one night last month I made these fleece pillowcases for my nieces and nephew for Christmas. I found the fleece cheap. Not my best sewing work, I just wanted to get them done.
For the adults, I made family-photo calendars for Christmas, using Shutterfly.com. I also made one with all the Shia calendar events and hijri dates - if anyone wants to order one I can do some customizing for you so let me know. Not cheap for ordering one, but when you order several the prices are more reasonable.
And tonight was my first quilting class. Long day from being at work at 7am and getting home from quilting at 9:30pm but so far it is going well and I like it. It is a bit mathematical / geometric and the sewing and directions so far are simpler than trying to do some of the crazy things that go on in garment-making.
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