Accessed Mt. Rosa via the forest service roads off Old Stage Rd and climbed up the quarry. Fun exploring, but missed the cave - needed to bring gps coordinates. Maybe next time.
Wednesday, July 13, 2011
Monday, July 11, 2011
Tuesday, July 05, 2011
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. :)
Tuesday, June 28, 2011
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.
Monday, June 27, 2011
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.
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.
Thursday, June 16, 2011
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.
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.
Sunday, May 15, 2011
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.
Saturday, May 07, 2011
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
Thursday, April 28, 2011
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.
Monday, March 28, 2011
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!
Tuesday, March 22, 2011
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
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
Tuesday, March 15, 2011
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.
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