Garden of Gods view, St. Mary's Falls

Catamount Trail from Green Mountain Falls 7/5/11

Parts of this trail are very steep and untraily - nice adventure.  You navigate via colored metal tabs in trees.  Mainly the descent along the creek was like this.  We should try this again but go on to the reservoirs and come down another way perhaps.  We had a new hiker with us on this and almost scared her off for good.  I found it kind of fun, but that's easier to say after coming out of it successfully, no longer wondering if you made a wrong turn somewhere. :)

Red Rock Open Space 6/28/11

Popular highly accessible trail system.  Not my favorite, but worth visiting if you've never been.  The quarry is kind of fun to see.

Circumcision

On July 1st, 17 U.S. states will drop Medicaid coverage of circumcision as part of budget-cutting measures. However, other forms of insurance may still cover the procedure, or families may opt to pay out-of-pocket to cover the expenses. Dropping circumcision coverage comes at a time when movements against the procedure are gaining steam.

A bill banning routine circumcision was introduced in Massachusetts last year, and some other states have similar bills in the works. Circumcision bans have been proposed in municipalities such as Santa Monica and San Francisco. In the November elections, these cities may make circumcision a crime.

Historically, the United States is one of the most circumcision-friendly nations in the world. According to the World Health Organization, circumcision is the most commonly performed medical procedure on American children. It estimates that 75% of men in the United States are circumcised, while only 30% of Canadian men and 6% of UK males are circumcised. Many Americans pursue circumcision as a matter of social custom and/or religious belief. There is a general cultural perception that uncircumcised boys and men face ridicule from peers and mates, and that being uncircumcised is less hygienic.

On the other hand, opponents to circumcision claim that it is a procedure with no real medical justification and that infants are not able to give informed consent for the procedure. At the least, they would have males wait until the age of consent. However, some doctors point out that adult circumcision is a more complicated, expensive, and trying process. Some studies have shown that circumcision slightly reduces incidence of urinary tract infections in infant boys, and that it slightly decreases HIV and other STD transmission in sub-Saharan Africa, but as with any medical procedure, complications such as bleeding and infection from circumcision can occur. The most extreme anti-circumcision activists tend to equate male circumcision with female genital mutilation (FGM), which is commonly illegal and culturally held as a heinous and repugnant practice.

The Jewish Anti-Defamation League (ADL) considers legislative efforts to ban circumcision a violation of free exercise of religion and considers the efforts to be a form of anti-Semitism. In Jewish tradition, the reasons for circumcision are stated in the Torah and relate to a covenant between Abraham and God. In Genesis 17:1-14 the covenant is mentioned, and Abraham is commanded to "circumcise the flesh of your foreskin, as a sign of the covenant between Me and you. At the age of eight days, you shall circumcise every male child born to you throughout the generations."

Circumcision is not mentioned in the Qur'an, but is mentioned in hadith, although rather sparsely. Some hadith indicate that all prophets were born circumcised. One tradition on circumcision mentioned in Shia sources is from Imam Ja'far Sadiq (as), with a nearly identical tradition related from the Prophet (saw): “Do the circumcision of your child on the seventh day of his birth. This is best for him. It is also beneficial for his proper growth and upbringing. Certainly, the earth abhors the urine of the person who has not been circumcised".(Wasail al-shiah, v15, p. 171) Another tradition, from Imam Muhammad Al-Baqir (a.s.) has said: "I asked Abu Ja'far (a.s) about a bondwoman that was captured from the land of polytheism and there was no woman to circumcise her. The Imam said: "The Sunna recommended the circumcision of men and not of women." (quoted from fatwa of Sayyid Fadlullah) As for female circumcision, other hadith are more ambiguous or even apparently recommending it, but scholars have spoken out against female genital mutilation, referring to a saying attributed to the Prophet (saw) that if female circumcision is practiced, it is necessary not to wear out and do not mutilate. The general stance toward female circumcision is that if it does not cause harm and is not required by Shariah, then it is a matter of personal choice, but if it causes harm then it is prohibited. This general guideline applies to male circumcision also, but it is more commonly considered that male circumcision is required by Shariah, or at least strongly recommended.

Practices vary as to the age at which circumcision is usually performed and whether it is considered required. Among the four Sunni schools of thought, Shafis consider it wajib, Hanafis consider it mustahab, and Malikis and Hanbalis consider it ja'iz (allowed, but not recommended for or against). The reason for male circumcision in Muslim tradition is generally considered to be honoring of the covenant between Abraham and God and is thus related with the hajj rites. Many Muslim scholars consider circumcision a prerequisite for performance of hajj by an adult discerning male.

The matter of declining insurance coverage of circumcision likely cannot be construed as stemming from the anti-circumcision movement, but it may reflect a gradual change in cultural sentiment around circumcision in the United States that can be bolstered by declining budgets and vocal anti-circumcision activism. If bans of circumcision gain ground, Muslims may join Jews in concern over religious freedom and may question if motivations lie in anti-Muslim sentiment, just as the ADL is now crying anti-Semitism. At this time, anti-circumcision movements are generally motivated on opinion of cruelty to perform a painful and perhaps medically unnecessary procedure on a child who cannot consent, with anti-religion themes as prominent side-issues. However, people must constantly be alert to threats and erosions of freedoms regardless of their origins, and must educate themselves on the issues and make themselves prepared to self-advocate, because freedom has a way of disappearing when left untended.

Pictures from Fountain Creek

Shining Sun

Shining Sun was written by Sayyid Muhammad Husayn Husayni Tihrani, a close friend of 'Allamah Tabataba'i, as a tribute to the latter shortly after his passing in 1981. It has been translated to English by Tawus Raja and is now available for purchase from ICAS press.

Sayyid Tabataba'i is probably best known today for his exegesis of Qur'an called Al-Mizan (The Scale), which is notable for its methodology of using the Qur'an to explain itself. The tafsir and its methodology have both become standards for scholarship in the field.

The tribute consists of two main parts; a brief memorial of Tabataba'i followed by transcriptions of several discussions the author and/or other students of the 'Allamah had on religious topics in the fields of history, philosophy, mysticism, theology and Qur'an. As is standard for books published by ICAS, the work is graced with copious footnotes, glossary of transliterated terms, indices of Qur'anic verses, hadith, and poetry for comparison or reference between the English translation and original forms, and a general index.

If a reader approaches this book expecting a biography or a religious textbook, he may be surprised to find neither. The memorial section does contain biographical information that provide glimpses into certain aspects of Allamah Tabataba'i's life, but is in no way comprehensive enough to be considered a true biography. A reader with little or no prior knowledge of the scholar will not be able to develop a very clear picture of him as a religious scholar or as a man, but will be able to appreciate the love and high esteem afforded him by many people such as the author, and will also be able to have a basic appreciation for his importance and achievements in Shia religious scholarship. Similarly, the larger discussion section of the book may contain some religious information that educates the reader, but that would be incidental to the apparent larger purpose of elucidating methods and content of religious reasoning and discussion employed by 'Allamah Tabataba'i and his students.

These discussion transcripts cover a range of topics such as explanation of particular verses in Qur'an, logical analysis of the concept of tawhid and its ramifications on what happens to the perfected soul when it reaches a stage of annihilation or return to God, explanation of the meaning of ruh in Qur'an and the role of angels, method of delivery of Qur'an, history of Qur'an compilation, numerology, experiences of barzakh depending on spiritual status of the individual, tayy-al-ard (claimed ability of highly-advanced mystics, jinn, and others to instantaneously transport themselves to other locations), issues related to Torah and Gospel and other prophets, and more.

Many of the issues or questions discussed are the type of questions that almost everyone has at some point in his life, often beginning in childhood. For example, most people have worried or pondered about what happens to their souls after death. Do the souls continue to exist permanently? Or, at some point, is all creation annihilated and no identities remain except the one true identity, God? Was the Qur'an revealed to the Prophet (saw) through Gabriel only, or was it sometimes revealed directly to him, and if it wasn't always revealed the same way, why was that so? Who compiled the Qur'an, and when, and is it the same as what was originally revealed? Why are there minor differences in recitations, such as "Owner (Malik) of the Day of Judgment" vs. "King (Maalik) of the Day of Judgment"?

If a reader is hoping to use Shining Sun as a reference to answer these essential questions, it might not be satisfying for that purpose. The discussions do not really take place in a question/answer format. Rather, in many cases a philosophical or logical debate amongst the 'Allamah and the students takes place. The general aim in many of these discussions seems to be to use logical reasoning, grammar, and accepted reference in Qur'an, hadith, poetry, etc., to "prove" a posited answer. For example, a student may claim and provide evidence using logical reasoning as developed in the field of philosophy that all of us will at some point cease to exist and there will only remain God. Others may find logical inconsistencies in the reasoning and then try to solve those inconsistencies. The group becomes satisfied with a solution if it answers the question and has no logical inconsistencies or errors. But some of the discussions expire without any solidly arrived-at conclusion or summary of results. It is illuminating to see that students freely disagreed with the teacher or each other in some cases and yet the reputations of participants and decorum in the discussions remained impeccable, as the focus was clearly on Truth-seeking rather than egoistic tendencies.

However, a reader may be dissatisfied in following such a discussion seeking the ultimate answer, because the end result may not be an indisputable conclusion. Rather, it is more likely that a reader may come to appreciate or understand the process that was taking place as an act of scholarship and reasoning, but may not always be personally convinced that every solution or answer mentioned by 'Allamah Tabataba'i or his students is definitely correct. In fact, some readers may be a little disturbed by a few of the issues raised and the uncertainties or implications arising in their discussion. This disequilibrium may precede a reader's personal resolution of the issue, or the issue might remain personally uncomfortable and unresolved.

Shining Sun is an important text as a memorial of a master of Islamic philosophy and spirituality. It provides a unique window into processes of reasoning and discussion applied to religious topics that must be preserved and developed in the current and future generations for the sake of all mankind. While logic and reason are held separate from religion in some schools of thought, they are essential in the Shia faith. While the lay person may not need to engage in such exercises on a regular basis, every person needs to learn how to think and reason and how to apply these processes to all matters, including religion, so as not to be misguided or oppressed. If Shining Sun is read with this in mind, a general audience has much to gain from the experience.

Easy Bag

I haven't sewn anything in quite awhile. I decided to make something very quick and easy. I had a panel fabric with birds on it that I turned into a bag using these directions: Twenty-Minute-Bag. I modified the directions slightly. The dimensions of my bag are different because I cut the panel so that each of the four main birds would be featured. The only other thing I did differently is I didn't cut the corners at angle; instead, I sewed across the corners to provide bag depth. See instructions for making bags out of t-shirts in my blog for more information on that. And, I didn't want inside-out fabric inside the bag, so I used two of the birds as lining inside of the bag. Also, I was running low on thread and getting lazy, so I didn't zig-zag stitch around the bag at the end - only straight-stitch. It could probably use a snap in the middle but I've never done that and don't have the equipment and I'm too lazy to do a button. Velcro or zipper could probably be done, too. But it is fine as is, too. I'm really slow and not particularly good at sewing, so from cutting to sewing this took longer than 20-minutes but the actual sewing was probably right on about 20 minutes with me sewing on the slowest setting.

New Mexico Volcanoes and Ruins trip, Corral Bluffs Hike

Photos from a hike today and a trip last weekend. (Click links to see more photos).  Corral Bluffs is not yet open to the public except for a few guided hikes.  It is mostly low, sandy, plains-hot terrain.  There was a lot of talk of cool stuff found there like alligator (or maybe it was crocodile) fossils, but they don't let you see any of that.

Juniper in Corral Bluffs

Near Ludlow, CO

Green Deen - review

In Green Deen: What Islam Teaches About Protecting the Planet, Ibrahim Abdul -Matin attempts to show how an environmentalist/conservationist belief system and lifestyle are “deeply imbedded in the Muslim tradition from a variety of perspectives.” Abdul-Matin is an American-born Muslim who attended Hamza Yusuf’s new Zaytuna College in Berkeley, California before returning to his native New York to further his education and pursue work in line with his family tradition as a community activist or policy advisor. His thesis is that six Islamic ethical principles or ideas form a framework of an environmentalist ethos. The six principles he addresses are tawhid, which he describes as the Oneness of God and which he often expounds in a sense of the interconnectedness of all subjects of Creation, ayat, or the idea of signs of God being everywhere including in humanity and nature, khalifah, which he views as the idea of humans as stewards of the Earth, amana, described as a divine trust for humanity to protect the planet, adl, interpreted in context as a call toward just use of resources and treatment of Creation, and mizan, explained as living in balance with the whole of Creation.

After a nice forward by Muslim Congressman Keith Ellison, Abdul-Matin divides his discussion into four main parts: waste, energy, water and food. For each, he briefly outlines the environmental issues and tries to show how American Muslims are working to solve these issues by highlighting certain individuals as examples. He also sometimes refers to hadith or Qur’anic verses or in some other way tries to connect one or more of the six principles (tawhid, ayat, amana, adl, khalifah, and mizan) to solutions.

As far as the quality of this item for someone interested in following a "Green Deen", a way of life that emphasizes responsible use of resources as part of and in line with Islamic teachings, his advice and outlines are mostly rather pedestrian. The historic and scientific background information in this book tends to be drastically oversimplified. The author fails to address any scientific debate over some claims made, and he makes sweeping gestures around history, at one point seemingly suggesting that there has been one smooth arc of progress from humanity as environmental devils toward fulfillment of the Islamic ideal of humans as proper stewards of the world’s resources. However, as an overview or introduction, these aspects are adequate.

The writer finally seems to catch his stride about 1/3 of the way into the book. He presents many solid, standard ideas for topics such as making a “Green Mosque” through energy audits, weatherizing, adding off-grid energy sources, avoiding use of disposable dishes and bottled water, incorporating ride-sharing plans, composting food waste, using low energy appliances, getting LEED certification on new construction, growing a community garden, and so on. He also does a fair job of describing a relationship between the modern political landscape and the unjust appropriation of natural resources by some governments and makes an impassioned argument against bottled water. He further succeeds at demonstrating through example that many American Muslims are working on environmental issues in a variety of contexts, although the book would’ve been well-served to have had even more such examples.

Abdul-Matin admits in his introduction to a few limitations that do affect the overall quality of the work. His attempts to tie his chosen six Islamic principles to his overall discussion are often weak. The connections are there, but insufficiently supported in the writing. He becomes extremely repetitive, beginning sections with nearly identical wording and retelling some facts and stories multiple times. The questions he ends chapters with often leave them feeling unfinished rather than bringing them to a satisfying conclusion. He excessively uses the phrase “Green Deen” as if it were a religion or mantra of its own, separate from Islam, in contradiction to his correct contention that Islam and a conversationist stance are already perfectly aligned. And, he presents some content that involves fiqh in ways that may be incorrect for some schools of thought. For example, while making a strong case for organic and free range zabiha meat, he nonetheless claims that eating meat slaughtered by People of the Book is religiously acceptable – a claim that is certainly not a unanimously held position.

As a whole, this work lacks in sophistication or nuance, but succeeds in filling a necessary niche in the available literature. A reader will find some content of worth in this effort, although may not be satisfied by the book as a whole. A youth group interested in leading its community toward more environmentally sound practices may find some inspiration and ideas in its pages and may benefit from the effort to employ an Islamic foundation, but will not find a clear, practical guide on how to accomplish its goals; the author leaves it to the reader to figure out how to put the ideals, ideas and examples into action in one's own particular context.

Sufi Comics - review

  40 Sufi Comics by Mohammed Ali Vakil and Mohammed Arif Vakil is an amazing collection of forty one-page comic strips that illustrate key spiritual teachings in fields such as ethics, prayer, existence of heaven and hell, and existence of God.  On the facing page of each comic are relevant excerpts from the Qur’an and traditions of Ahlul-bayt (as).  Some facing pages also include artist’s notes which serve to relay a personal application or further explanation of the lesson in the comic.

One of the great beauties of this work is its suitability for all audiences and ages.  An 8-year-old child, a 55-year-old adult, or an open-minded non-Muslim – indeed almost anyone – will enjoy and benefit from this material.  Some of the comics do have a bit of humor in them, but really they are perhaps better described as illustrated anecdotes, each revealing a principle or idea that one can live one’s life by.  For example, one comic shows Imam Baqir (as) being insulted by someone using a play of words on his name, calling him Baqara (cow), followed by the calm and polite response of the Imam (as), which brings about a change of heart in the insulter.   One of the Qur’anic verses accompanying it is 25:63 - “And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace…,” and an artist’s note explains how he thinks of this anecdote whenever someone is rude to him.  In no more than 5 minutes’ reading, a life lesson on how to deal with rude people is well taught in an insightful, succinct and entertaining way.

The graphic format of 40 Sufi Comics encourages reflection and application.  People who do not like to read, people who are very busy, or people who prefer to get straight to the point or take things in small chunks can all easily digest a short comic and a few short related verses and traditions and then put the book down for another day.  The lessons in each anecdote are simple enough for a small child but deep enough for a learned and pious religious scholar to both be able to transform their selves in application.  The format and nature of the content also makes it a prime candidate for regular re-reading because there is always something more to learn or improvement to be made in its application, and the comics are so brief and clever that they will not become mundane or boring when seen multiple times.

There is a potential for this to be used in a madressa or study-circle type format. It would certainly be more novel , engaging and have broader appeal than many other choices, while being no less in content or quality, and further could be used for almost any age group that is able to read or be read to.  One of the shortest comics at only three panels relays a saying of Imam Ali (as) about man being food for worms.  Some worms are at a grave and are saying “Yum!”  The Qur’anic verse and two traditions that go with it simply remind us of death  and the importance of remembering that it comes to all of us.  A topic that could be frightening or heavy-handed is well served by brevity and honesty.  There is no sugar-coating and yet the lesson is accessible to youth.

40 Sufi Comics can be read or previewed online (as well as a few comics published at Islamic Insights)and can be followed on Facebook .  The book is a delight and highly worth having in hard copy where its formatting can really be appreciated.  It would also serve as an excellent gift for young and old. It can be purchased currently for only $6 on Amazon where it is listed as "Volume 1". Let us hope there are many more volumes to come!
 

Believing Woman

Who is a believing woman that she should be yours?

What women are not existing merely for the comforts and elevation of others,
their humanity an inconvenience
but women with trust placed in God,
whose souls resist subjugation and dependence on people
and who know God is the only one on whom they can rely?

Women who give themselves freely
to the one who will not hurt them
- neither through ignorance or arrogance -
but rather one who is merciful
and honors their complex femininity
and does not cheapen it, sell it, abuse it, confuse it, or deride it.

Is a believing woman out of sight, out of mind, out of heart?
In the dark night she rises for communion with one whose heart can hold her
one who she can accept as guardian and leader without fear of error
for what greater misfortune befalls a believing woman but to be held
by a weak man or a prideful one or an angry one or a misguided one
or one who is farther from God than she is?

What man's heart can be entrusted with hers so that she is uplifted by it toward her Creator?

What sacrifice should a believing woman make?
Surely not the freedom of her soul to be real and complete
in order to disappear into the whims of a man's desires and conceits?
Is she a worldly comfort for the other gender or is she a fully-realized being
whose comforts are blessings not constrained by constructs of others nor
ever claimed to be possessed and traded by them as commodities
or leverage against her soul?

A believing woman is selling nothing and must fight being sold.
She struggles for education and enlightenment -
rather she is told her salvation is in servitude,
and some would have her serve them rather than God
and tell her that only by this indirect means can she draw near
to the one she seeks.

For she alone is not worthy or capable of approaching Him of herself
and she has no real value or piety unless she gives herself to one of them.
But what greater misfortune befalls a believing woman than to be held
by a weak man or a prideful one or an angry one or a misguided one
or one who is farther from God than she is?

Warsan Shire - for women who are 'difficult' to love.

I like this poem especially for the line I put in bold....

you are a horse running alone
and he tries to tame you
compares you to an impossible highway
to a burning house
says you are blinding him
that he could never leave you
forget you
want anything but you
you dizzy him, you are unbearable
every woman before or after you
is doused in your name
you fill his mouth
his teeth ache with memory of taste
his body just a long shadow seeking yours
but you are always too intense
frightening in the way you want him
unashamed and sacrificial
he tells you that no man can live up to the one who
lives in your head
and you tried to change didn't you?
closed your mouth more
tried to be softer
prettier
less volatile, less awake
but even when sleeping you could feel
him travelling away from you in his dreams
so what did you want to do love
split his head open?
you can't make homes out of human beings
someone should have already told you that
and if he wants to leave
then let him leave
you are terrifying
and strange and beautiful
something not everyone knows how to love.
Posted by Warsan Shire

Love in a Headscarf (Review)

Love in a Headscarf is a memoir written by award-winning UK Muslim blogger Shelina Zahra Janmohamed, light-heartedly depicting her decade-long spouse hunt. Her fantasy as a 13-year-old of marrying John Travolta (after he converts to Islam, of course) and of finding Prince Charming is juxtaposed with the difficult realities of modern young Muslims in the West trying to get married. All the lectures from the imam at the masjid about marriage notwithstanding, she reports that her community finds itself in a situation of large numbers of Muslim girls being unable to find spouses, with too many of the boys marrying “back home”, seeking marriage primarily for residency purposes, being uninterested in marriage, or being wholly unprepared to be husbands. The match-making Aunties fret over the possibly too-high education levels and aspirations of the girls while the girls fret over the contrast between the Islamic teachings on love and marriage and the cultural realities.

Her tales of potential matches gone wrong are humorous, candid, and disconcerting. From the brother who announces up front he will not consider marrying her because she is only 5’3” but wants to meet her for dinner anyway, to the one who agrees to meet her at 5 p.m. for introductions over coffee, only to show up at 7 because he was busy watching a soccer match on T.V., and who then proceeds to pocket her change from the Dutch-treat evening along with his, to the one who admits that he is only meeting her and her family because his mother insisted it was time for him to get married although he has no interest, Sister Shelina is left to wonder where the “good men” are and why aren’t they interested in her and her friends. Over time, she and her friends begin to contemplate the possibility of never getting married, a fate met with sad clucks, admonitions, and shakes of the head at the masjid.

She goes through a mild rebellion by climbing Mount Kilimanjaro, traveling to Egypt with her girlfriends, and buying a fancy car – the kind of car boys, not “good girls”, get - all the while trying to balance her independence against the possibility of ruining her reputation with the match-making Aunties. Initially her searches are entirely traditional, but she gradually expands her methods to include online matchmaking sites and even disastrous Muslim “speed dating” events in London. Eventually, she does meet “Mr. Right” at an Islamic conference, but it appears only perseverance and good fortune or blessings from God, rather than any solution to the marriage problem of the Muslim community, gets the credit.

Love in a Headscarf is a fast, easy, almost frivolous read and would primarily appeal to young women. Janmohamed supposes a non-Muslim audience and addresses it with occasional, generally engaging monologues on why she wears hijab or about her post 9/11 experiences that do not quite fit seamlessly into her theme, but may nevertheless serve to educate. Her delineation of Islam vs. culture is perhaps not always clear enough for that non-Muslim or different cultural-background audience, particularly early in the story, and might create some confusion or monolithic interpretation of Islam and marriage that is not fully warranted. Some, like myself, may be a little uneasy with her implicit depiction of the marriage problem as primarily a male one, but perhaps others will claim she hits the nail on the head. If the Muslim women have some contribution to the problem, she seems unable to get a good grasp on it, aside from blaming general cultural matters. She does not come across as a male-bashing feminist, but all the failed matches in her tales have either fate or men to account for them, with the women merely victims- a fact which becomes wearisome and may even invoke pity or concern for the long list of potential matches whose private conversations with her during the matching process end up aired publicly in this book. Perhaps the men were made anonymous through name and/or detail changes or were fictionalized, but if so, this was not announced, and members of the community the author is part of could likely easily still determine who is being talked about. Although the stories are nothing out of the ordinary, the unflattering depiction of some men left me to wonder if they had been backbitten, which, if true, would be cause enough to avoid recommending this book.

Although this memoir contains humor and seems to be light-hearted, it is not uplifting. To the contrary, for those single Muslim men and women who are enduring the struggle to find mates or are preparing to embark on that journey, it is not helpful and is even rather despairing at times, although that was clearly not intended by the author. The unwounded in the modern Muslim marriage plight may miss that negative tenor, but the potential emotional drag for those with real-life experience in this arena may be enough to recommend passing over this book. Those with plenty of optimism and with time on their side may yet be able to thoroughly enjoy this energetic, youthful true tale.

Shi'ism in America - Liyakat Takim

I recently read Dr. Liyakat Takim’s Shi’ism in America, intending to write a review for an online Islamic magazine that I write for on a fairly regularly basis. However, the magazine editor, at the advice of a scholar, declined a review, due to the apparently contentious viewpoints that come across in the fourth chapter, Shi’i Leadership and America. I felt motivated to write something anyway, because the book represents a unique and necessary study that I find to be both interesting and informative. To be up front, I’ll say that I have met the author in person on several occasions. I find him to be an excellent lecturer with highly engaging, well-informed, and relevant topics, and I wish I had taken more advantage of the opportunity to learn from him while he lived within 100 miles of me. Dr. Takim is a religious studies scholar that has served in several universities, as well as a Shi’i community leader and scholar. What follows is largely summary but includes some personal reaction.

In the introduction, Takim provides a brief overview of Shi’i history and rationale for the study. I particularly found interesting the few paragraphs on history of the authority of Shi’i scholars. These tie-in with his fourth chapter which many conservative Shi’is judge overly critical of the current jurisprudential system and scholars. However, the introduction is entirely factual. The portion I am noting here briefly suggests the development of the authority of ‘ulama (scholars) over time. It describes the origins, “crystallization”, and some of the evolution of the concept of marji’ al-taqlid (imitation of a jurist deemed to be the most learned), including the invalidation of a believer’s actions who fails to follow a marji as a 19th/20th century development, and the use of the controversial concept of wilaya al-faqih (overarching authority of a jurist) for the establishment of a theocratic state in post-revolutionary Iran.

Chapter 1 attempts to outline a history of Shi’is in America. The earliest significant Shi’i communities were primarily working-class, Syrian and Lebanese in origin, arriving in the latter 19th and early 20th centuries and settling primarily in the Northeastern United States. Many members of these communities assimilated into the predominant culture to a greater extent than some of the later waves of immigrants. Changes in immigration law altered the make-up of the Shi’i immigrants toward the more highly-educated and religiously conservative, with some notable exceptions, by the end of the 20th century. Political and historical factors such as military drafting in the Ottoman Empire, the Iranian revolution, the reign of Idi Amin in Uganda, and the Gulf War influenced the number and origins of Shi’i immigrants at different times. In this chapter, the author touches on the Sufi movements in America and how some of them are related to Shi’ism. He gives particular attention to accounts involving interviews of members and descendants of the earliest Shi’i American communities, as well as an interlude on the origins of the Khoja Shi’is. Dr. Takim reasonably proposes that the number and diversity of Shi’i Muslims in America may be underestimated and largely ignored in the political and scholarly spheres of influence in America. This chapter and the next provided a relevant grounding that American Shi’is could benefit from by gaining a greater understanding and appreciation of diversity and development.

The second chapter continues the examination of Shi’i communities in the United States, focusing on ethnic diversity and the pattern of ethnicity-based religious centers. The reader learns why this phenomenon is more pronounced in the Shi’i communities than the Sunni communities in America. The consequences of the ethnic structure in many of the communities, such as those related to differences in certain rituals, dress, food, weddings and language are explored. This chapter includes some brief but fascinating descriptions of marriages customs in different ethnic groups, and also a discussion of variations in and importance of Muharram observances (related to the murder of Imam Husayn (as), grandson of the Prophet (saw)). Replicas or symbols used in Muharram observances in one community or the portraits of holy personages used in another community might be seen as borderline polytheistic representations by a different ethnic group. The pattern of lectures, or majlis, during Muharram also varies, with South Asian Shi’is have certain dates dedicated to certain historical figures and other cultural groups using different styles and patterns. The complexity of Shi’i American identity is first brought to point in this chapter. A Shi’i American is a minority within a minority often several layers deep. Shi’is are minorities in the Muslim faith, and Muslims are minorities in America. Certain ethnicities are minorities within the Shi’i communities, and so on. This minority role can feature importantly in the development of individual and community identity for American Shi’is, and coincides with the minority perspective that has been inherent in Shi’ism throughout most of its history. The ethnic nature of many Shi’i centers has often been an alienating factor for youth, who identify less with their cultural homelands than the immigrant generations. Youth are more likely to prefer and pursue de-ethnicitized ways to express and practice the faith. English-language programs, summer camps, and Internet forums that are multi-ethnic are some examples of this, that if absent or inadequate can lead to erosion of Shi’i identity.

As a personal reaction to this chapter, even though I may not technically fit the profile of a second-generation Shi’i youth, I related to their experiences as a revert (convert) of Western origin. The cultural representations and traditions in Shi’i centers are fine as such, but they do not always speak to or resonate with me and have at times accentuated my sense of being outside the community. Further, the conflicts that have at times arisen when different ethnic/cultural groups did not agree on various matters have prevented the community from achieving its full potential. No matter how much time I may spend in or with a community, it never becomes my community psychologically, and I always remain a guest at best. With some physical distance between me and the nearest center and a naturally somewhat introverted nature, the personal benefit of attendance at programs is often not compelling enough to get me to make the commute. Certainly there is merit in engaging with the community in person rather than just on-line, and many opportunities to learn and be of service, etc., that I miss out on by not making myself be more engaged with the nearest center. However, at some level, this chapter validated my personal experience, not in the sense of giving me an excuse, but in allowing me to feel that some of the ways in which I do choose to participate in the Shi’i community are acceptable and relevant and are also chosen by others.

Chapter three of Shi’ism in America addresses sectarian differences. Dr. Takim provides some evidence that until the 1970’s, Sunnis and Shi’is generally worked together in America with a Sunni lead due to majority. Then the revolution in Iran threatened the power and control of some Sunni governments, such as the House of Saud, and strengthened the presence of Shi’ism around the world. Many Muslims were inspired by the revolution and experienced a sense of rebirth. The rising of Shi’ism increased conflict between Sunnis and Shi’is in America and elsewhere, particularly through a Saudi-sponsored spread of a Salafi/Wahabi puritanical interpretation of Islam that is highly disparaging of Shi’ism. Shi’i organizations are late in forming and so far less impactful than Sunni organizations that have benefited from foreign state-sponsorship and a longer history of development in America, as well as majority status. Organizations that have pretended to represent all American Muslims such as CAIR, ISNA, ICNA, and MSA have in fact often excluded, ostracized, and misrepresented Shi’is. Shi’i Muslims in correctional facilities have faced enormous struggles obtaining rights granted to Sunni Muslims and have faced serious threats from Sunni inmates. Shi’is have faced the burden of terrorism committed by the Salafi Al-Qaeda and similar groups, while themselves being predominantly innocent of it, and also being the greatest victims of the same groups, a fact which goes largely unrecognized by an American majority that does not understand the heterogeneity of Muslims.

The next chapter apparently has rankled some people in the Shi’i community. It provides a fair explanation of the general workings of the system of marji’ al-taqlid and elucidates some of its extreme advantages over Sunni jurisprudence, including the superior ability to handle modern situations, and a general independence of religious jurisprudence from the political leadership. The controversy arises in what amounts to an expression of opinion about the responsiveness and understanding of the marji’ and the current hierarchical system of taqlid to matters of Western context. Although it is couched in the context of survey responses, the presentation is unbalanced toward what some might call a reformist position, leading to a claim that it is disrespectful of maraji’ and exaggerating the size and importance of a Western Shi’i community as well as the need for reform. Personally, I find that interpretation of this work to be overly sensitive and dramatic, as well as antithetical to productive dialogue. I think there needs to be an avenue through which possibility of reform can be entertained, and that squelching of “unorthodox” viewpoints tends to seem heavy-handed and alienating. On the other hand, if one supposes that the unorthodox opinion is incorrect and is a potential source of confusion and misguidance to a population that does not possess the base knowledge to weigh the matters properly, then one might conclude the existence of a responsibility to minimize the confusion or misguidance. I do not feel qualified to advocate a position, but it is certainly possible for me to envision a system of jurisprudence that might still meet all required religious constraints, whatever those might be, and yet would be more beneficial and accessible to me personally than what currently exists. Therefore, I did not find offense in this chapter as some others have. However, given the multifarious audience of this book that extends well beyond the Shi’i community itself, I can appreciate that the airing of intracommunity issues raised in this chapter and others can feel to some like the public airing of dirty laundry and thus potentially damaging, instead of the informative and constructive nature that is presumably intended.

The fifth and final chapter addresses Shi’i outreach in America. American Shi’i communities are often developing and insular in nature, and therefore outreach activities are mostly in their infancy or not considered high priority. Modern political and social context has, however, spurred some growth in this area. There is evidence that American Shi’is are becoming more civic-minded, taking greater roles in community service and leadership by organizing blood drives, running food banks, advocating for voter registration, and so on. Of particular note in this chapter is an examination of the African American Shi’i experience as juxtaposed with those of immigrants and African American Sunnis, and the general weakness, so far, of Shi’i communities in reaching out to and including native Muslims, Muslims of other ethnicities than their own communities, and non-Muslims.

In his conclusion, the author basically calls for the continued development of the American Shi’i identity in positive directions, with the results of his study as a valuable picture of where-we’ve-come-from and where-we-are-now. Interestingly, even though this book is recently published, the quickly changing human landscape of America and the world begs the question of how this snapshot is already becoming dated. As I read it, it was highly relevant and timely, yet I could already begin to see how certain current events would have potentially added to or changed some of what appears in this work. Also, I wish the footnotes had been included in context rather than in an appendix, because although most are citations, a few of them provide additional detail important enough that failure to read the note could be problematic. I personally found this book to be of great benefit as well as highly engaging, albeit slightly repetitive at times as it made similar inferences from a limited data set. It is unique and does indeed fill a true gap in the literature of its genre and thus comes highly recommended by this reader.

Light Upon Light

God is the Light of the heavens and the earth.
The parable of His light is,
as it were, that of a niche containing a lamp;
the lamp is enclosed in glass, the glass like a radiant star;
lit from a blessed tree ---- an olive tree
that is neither of the east nor of the west -----
the oil of which would almost give light
even though fire had not touched it: light upon light!
God guides to His light the one who wills to be guided;
and God offers parables to human beings,
since God has full knowledge of all things.

[24:35]




اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ۚ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ۖ الْمِصْبَاحُ فِي زُجَاجَةٍ ۖ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِنْ شَجَرَةٍ مُبَارَكَةٍ زَيْتُونَةٍ لَا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُورٌ عَلَىٰ نُورٍ ۗ يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشَاءُ ۚ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ {35}
[Shakir 24:35] Allah is the light of the heavens and the earth; a likeness of His light is as a niche in which is a lamp, the lamp is in a glass, (and) the glass is as it were a brightly shining star, lit from a blessed olive-tree, neither eastern nor western, the oil whereof almost gives light though fire touch it not-- light upon light-- Allah guides to His light whom He pleases, and Allah sets forth parables for men, and Allah is Cognizant of all things.
[Pickthal 24:35] Allah is the Light of the heavens and the earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon light. Allah guideth unto His light whom He will. And Allah speaketh to mankind in allegories, for Allah is Knower of all things.
[Yusufali 24:35] Allah is the Light of the heavens and the earth. The Parable of His Light is as if there were a Niche and within it a Lamp: the Lamp enclosed in Glass: the glass as it were a brilliant star: Lit from a blessed Tree, an Olive, neither of the east nor of the west, whose oil is well-nigh luminous, though fire scarce touched it: Light upon Light! Allah doth guide whom He will to His Light: Allah doth set forth Parables for men: and Allah doth know all things.
[Pooya/Ali Commentary 24:35]

The great mystery of existence, its eternal origin and infinite permanence is described in the most comprehensive and eloquent parable of light, which contains layer upon layer of allegorical comparisons to make apparent to man the purpose of the great author of the universe. The physical light is but a reflection of the true light in the realm of reality, and that true light is Allah. The performance of light is to manifest. It is Allah who manifests the universe. The human beings can only think of the factors of the spiritual world in terms of the phenomenal experience obtainable through physical senses; and in the phenomenal world light is the purest thing known to man. Due to the limitations of human experience man cannot see the real light but perceive only the lighted objects. So the physical experience is an illusion, because physical light has drawbacks incidental to its physical nature. It is dependent upon some source external to itself; it is a passing phenomenon; if it is taken to be a form of motion or energy it is unstable, like all physical phenomena; and it is dependent on space and time. The perfect light of Allah is free from any such defects. It prevails everywhere. It envelops everything. It is independent of time and space. The niche (mishkat) is the recess in the wall, high from the ground in the house. The divine light, according to the parable, is placed high above everything, all that which has been created, the whole universe. The lamp is the core of the real illumination. It is placed inside a glass which protects it from any outside interference or disturbance (refer to Saff: 8). The illumination shines bright like a star. In this world, governed by the laws of cause and effect, it becomes natural to know what makes the lamp burn, as no lamp burns without oil. So to give man the idea of causative factor of the generation of light, it is said that the oil of the blessed tree of olive keeps the lamp alive. It is said that after the great flood, the olive tree was the first to grow on the earth. This mystic olive is not localised. It is neither of the east nor of the west. It is universal like the light of Allah.

The light of wisdom (the Quran) in the heart of the Holy Prophet is as protected as the lamp in the glass. Verses 77 to 79 of al Waqi-ah clearly state that the Quran is a protected book; and no one can touch it save the thoroughly purified, the Ahl ul Bayt, according to the verse 33 of Ahzab. Therefore the true interpretation of "light upon light" is the Holy Prophet and his Ahl ul Bayt. It is further made clear in the next verse.

For "Allah guides whom He wills to His light" see the commentary of al Baqarah: 256 and 257-he who believes in Allah, indeed, has taken hold of the firmest handhold (or rope) which will not break off. Allah brings them out of the darkness into light-It is obvious that those who are guided unto His light are the thoroughly purified ones. They alone are the manifestations of the real light. Those who follow these reflection of the divine light receive guidance from the grace of Allah to the extend or degree of their sincere attachment to them. Salman was the only companion of the Holy Prophet who achieved the distinction of becoming one of the Ahl ul Bayt.

The Holy Prophet said:

"My Ahl ul Bayt are like the ark of Nuh. Whosoever sails on it is safe, and whosoever holds back shall perish."

Nubuwwah and imamah, jointly or separately, are the most perfect guidance unto the light of Allah. Allah Himself chooses and appoints the guide, but His choice is not arbitrary. There are conditions which have to be fulfilled. Refer to the commentary of al Baqarah: 124. When Allah appointed Ibrahim as an Imam after testing his faith and awareness, for the whole mankind, he requested Allah to continue this august office in his progeny. Allah agreed to do so, but "it is a covenant which shall not reach the unjust (zalim)" was added. According to verse 13 of Luqman polytheism is the greatest injustice (zulm), therefore as explained in detail in the commentary of al Baqarah: 124 the Ahl ul Bayt of the Holy Prophet was the only group which never worshipped any ghayrallah. Those who had worshipped idols at any time in their lives could not be chosen as Imams at all, but after becoming Muslims if they had accepted the Imams of the Ahl ul Bayt as their guides, and followed them, then, according to the degree of their sincerity and awareness, they are entitled to occupy suitable position in the journey towards the enlightenment available from the light of Allah. Mere verbal profession of faith in Allah without attachment to the Ahl ul Bayt is as bad as hypocrisy.

The existence of the supreme being has been compared to light in order to make human intellect understand a great attribute of Allah, otherwise He is the inconceivable absolute who has created the light. Light is His manifestation. It is not His being.

Aqa Mahdi Puya says:

To know the proper application of ayah al Nur the following points should be kept in view:

(i) It is a parable.

(ii) A parable implies several applications corresponding to various aspects.

(iii) The light should be understood in its widest sense, as a self-evident being which is evident by itself, and through which other beings become evident.

(iv) The light emanating from a source may pass through transparent or opaque mediums. Generally it is not serviceable when it passes through an opaque medium but is profitable when it goes through a transparent medium.

Transparent mediums have different degrees of transparency. Better conductivity depends on the degree of refinement and purification of the medium.

There may be a source or cause which produces the light. It may also be self-illuminating .

(vii) Usually light proceeding from a source illuminates a particular area, leaving other areas unlighted.

(viii) The source of the light, in this verse, is not localised. It is neither of the east nor the west-not any particular area or direction. See my note in Maryam: 16 to 40.

(ix) The parable is applicable to the process of creation as well as to guidance and also to legislation in order to regulate human behaviour both as an individual and as a member of society.

(x) Light as a symbol of guidance is one of the attributes of Allah. It is manifested in both the realms of creation and legislation.

Allah is the light through which every created being comes into evidence, and every being is guided toward the destination where it should reach. To reach to the destination of salvation, bliss and satisfaction it has to do that which guidance points out.

In every realm and sphere there is a point in which the light of creation or guidance manifests itself originally, and then illuminates the surroundings. Niche {mishtat) refers to this "point" as the exalted holy place chosen for the manifestation of Allah's name and attributes. There should be an entity whose cognitive self becomes the focus of light. Such entities have been pointed out clearly in Ahzab: 33 and Ali Imran: 61 as the first and the foremost in receiving the light of existence in the arc of descent and the-last in the arc of ascent. In the realm of creation they are the best entities or "points" in which the light of creation manifested itself originally. In the realm of legislation and guidance too they are the best models.

If applied to any individual the niche is the power of expression and the "house" (in which the niche is situated) is the body.

If applied to the group of the Ahl ul Bayt and the prophets, the niche in the house is the Holy Prophet.

The divine light passed through the purest transparent chain of prophets, without any detour, and manifested itself in its full glory in the Holy Prophet, to illuminate the human society for ever.

All the mediums-lamp, glass etcetera-which are the various stages between the original source and the final spreading of the light should be of the highest transparency so as not to affect the purity of light passing through them. It implies that the minds, hearts, loins and wombs of the ancestors of the Holy Prophet were free from the dirt of polytheism.

The house in which the niche always remained is described in verse 36. There always exists a group of persons whose hearts and minds are fully occupied with the remembrance of Allah.

The niche is the source of light, and the oil of the blessed tree is a pure "light above light". There is not a slightest trace of darkness. Darkness or evil exists outside the sphere of the houses in which the niche is located and cannot enter into it.

Henry Wadsworth Longfellow - Christmas Bells

"I heard the bells on Christmas Day
Their old familiar carols play,
And wild and sweet
The words repeat
Of peace on earth, good-will to men!


And thought how, as the day had come,
The belfries of all Christendom
Had rolled along
The unbroken song
Of peace on earth, good-will to men!


Till, ringing, singing on its way,
The world revolved from night to day,
A voice, a chime
A chant sublime
Of peace on earth, good-will to men!


Then from each black accursed mouth
The cannon thundered in the South,
And with the sound
The carols drowned
Of peace on earth, good-will to men!


It was as if an earthquake rent
The hearth-stones of a continent,
And made forlorn
The households born
Of peace on earth, good-will to men!


And in despair I bowed my head;
"There is no peace on earth," I said;
"For hate is strong,
And mocks the song
Of peace on earth, good-will to men!"


Then pealed the bells more loud and deep:
"God is not dead; nor doth he sleep!
The Wrong shall fail,
The Right prevail,
With peace on earth, good-will to men!"

Lunar Eclipse 12/20-21 2010

This is with my new camera - a Kodak Z981.

"I Spy" or "Find It" Jar

When I was Christmas shopping, I saw this game at Target called "Find it." It looked pretty neat, but definitely expensive at nearly $20. The idea is to find the objects hidden in the container (without opening it, of course). So, I decided to make my own.

I used bird seed and mason jars and various little things inside the jars. When I was looking for things to put in the jars, I found some wood beads that had letters on them and put the whole alphabet in each jar so the jars could also be used for spelling practice and word-finding.

I've gotten good feedback on the few I made so far - kids and adults both enjoy them. I think I may leave one in my classroom as well.