:f; &ffe nurns "fmff"l;tlie ffi*ufi*uret tfi*ffm' c{uf Gontact Voice of Unity Tel:
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Voice of Unity Voice of Unity
Committee
6 Wilmslow Rd.
Dear brothers and sisters, Assalamu alaykum wa rahmatullah
Allah (SWT) honours the great act of Prophet Ibrahim (AS) and his son Isma'il (AS) when He narrates in the Holy Quran:
"And when he attained to working with him' he said: O my son! Surely I havâ‚Ź seen in a dream that I
should sacrifice you; consider then what you see. He said: O my father! Do what you are commanded; if Allah please, you will find me of the patient ones. So when they both submitted and he threw him down upon his forehead, And We called out to him saying: O lbrahim! You have indeed shown the truth of the vision; surely thus do We reward the doers of good. Most surely this is a manifest trial," 137:102-1061 This is a tale of ultimate human endurance; an act that was so devoid of I-ness that its symbolism became engrained within the very fabric of Islamic rites, Ibrahim (AS) is the quintessential Man of God; he submitted to the will of Allah (SWT) without hesitation. His son and spiritual apprentice, Isma'il (AS), did not disappoint either. This issue of Voice of Unity focuses on the Abrahamic mission of Imam Husayn (AS); a reminder that his message is not confined to forty days of the year. We observe that like his great grandfather, Imam Husayn (AS) was also required to relinquish that which he held most dear to himself.
If
we wish to follow in the footsteps of our forefathers, we
must understand this: in order to surrender that which is most dear to oneself, one must realise that it is does not belong to other than Him. Once a person attains gains this insight, it becomes easy to return that which he possesses to its rightful owner.
We pray to Allah (SWT) to grant us the forbearance of Ibrahim (AS) and the patience of Isma'il (AS). Wassalamu alaykum wa rahmatullah Ali Al-Mawlawi, Editor
Registered charity no.
Br Musa Naqvi Sr Motahare Yadegarfar Sr Noor Al-Safar Sr Farah Al-Safar Sr Sarah Al-Bachari Sr Noor Abbas
1066910
Br Hussain Hamid
Unit 203
Manchester M14 sTP
Sr Zainab Al-Hilli
Editor:
Br Reza Musavi
Br AliAl-Mawlawi
Voice of Unity is a publication of the Islamic Unity
Graphics: Br Hamed Heshmati
Society.
E-Mail:
editor@ius.org.uk
Web:
www.ius.org.uk
Frequently Asked Questions Lessons from Karbala
-
Feature: A Ltfetime of Tears Special: Husayn (AS): The lnheritor
8
Poetry: The Flavour of Artistry
10
Recipe: Tameya
LI
My Lord and l: Whispered Prayer
of
the Hopeful
t2
Fun: VOU Su Doku + Vocab Builder
13
Extra: 'Fatemeh is Fatemeh'
14
Diary: Journey to Karbala
16
Personality: AliShariati: How He Influenced My Life.
18
lssue: Danish Cartoons
20
Assalamu Alaikum
I commend the choice of akhlaq for the theme of last issue of the Voice of Unity. Although lslam has placed
great emphasis on morality and good conduct, unfortunately many Muslims frequently forget that akhlaq is as important as obligatory worship (such as salah). The Holy Prophet (sawws) has famously said 'Surely I was sent to perfect moral conduct', and it is also narrated
that most people who enter paradise will be those who are pious and have good conduct. Today, with much propaganda spreading false beliefs
about Muslims, understanding and implementing high standards of morality is of great importance. One of the American Muslims who recently embraced lslam commented that he did so because of the excellent akhlaq and compassion of his Muslim neighbours, who frequently invited him and his family for meals and treated them with utmost respect (the brother says that he knew the Muslim family was doing this because of their faith and love for Allah since he himself was not rich nor of high stature in society). Some of the unfortunate violent reactions around the world in response to the blasphemous drawings of the Holy Prophet (sawws) reflects that more is needed to make Muslims understand how lslam is the religion of excellent akhlaq and moral duties in society.
Mohammed Dhiyaa
" If you have any comments, criticisms or suggestions about the Voice of Unity, please email the Editor at
editor@ius.org.uk"
lnterviewed by Ali Al-Mawlawi
J n rorropinion, what is the most important lesson we can derive from the revolution of Imam Husayn (AS)? First of all I don't like to call it a revolution. This term gives the impression that he initiated a military activity from the onset. And if you follow the history of Imam Husayn (AS) you will find that he started a peaceful movement from the beginning. And that is why he didn't prepare himself for a fight. He brought with him women and children; and he didn't take shelter in a place suitable for battle. So we think that the movement of Imam Husayn (AS) was a civil movement, although he knew from the beginning that it would end in death and from time to time he gave signals indicating that. But he did not begin his mission with fighting - that is why the slogan he raised was al-arm bi'l ma'rAf wa'l naht 'an al-munkar (exhorting good and reprimanding evil)
which is a civil movement. From the beginning to the end he never raised the slogan of Jihad. His speeches were about how to run the country, the qualities of a leader and the system of governance. So it was not exactly a revolution but it caused a revolutionary outcome among the Muslims. People started to realise what they should do when faced with a dictatorship. They learned how to deal with a person who
violates what is known todaY as the 'democracy of human rights'. But if you study it in detail you will find that democracy is today's version of al-amr bi'l ma'rUf wa'l nahT'an al-munkar.
So I believe that the most valuable lesson we can learn from Imam Husayn (AS) is how to be responsible for the system of al-amr bi'l ma'ruf wa'l nahT'an al-munkar. And that's why I like to call the day of Ashura the day of al-amr bi'l ma'r[f wa'l nahT 'an al-munkar - in brackets the day of democracy. And that is why you see those who followed and supported his movement were from many different groups - Zuhayr ibn al-Qayn was Uthmani; Hurr bin Yazid was an Ummayad leader. The challenge we face as Muslims in the era of globalisation is to think how we can present our system to oth-
ers/ whether we call it democracy or not.
Was the Imam (AS)'s movement preconceived or was it a reaction to the conditions of his time?
it from two angles. It was preconceived in the sense that it is an Islamic teaching that when faced with a dictatorship you should fight. Although I don't mean 'fight' in military terms, I mean the civil movement. You may need the police and We can look at
army on your side but as a people against the government, the first choice is the civil movement. The Imams used it. This is why people
nowadays praise Nelson Mandela and Martin Luthor King. Because at the level of soci-
ety you cannot start with fighting - you will end up with Communist theory if you start with a guerrilla war. It is not true that Imam Husayn (AS) waged a guerrilla war. From the other angle we can say that it was not preconceived. He started it as a reaction to the letters which were sent to him by the people of Kufa.
What is the role of the Arts, such as poetry and plays, in spreading Imam Husayn (AS)'s message?
knowing that people have advanced. We can know the level of education of a people centuries ago by studying their arts. That's why Islam concentrates on sha'6'ir
-
it will be physical
movement in the form of arts for example. So this is one way to prove that Imam Husayn (AS) touched the hearts of generations. Why? Because we see that generation after generation has its own folklore and culture related to Ashura - from India to China to Europe to Africa. I
culis
why we see the Imams saying if you recite one poem about Imam Husayn (AS) you will be granted heaven. It is very natural because once mankind is touched by something, his reaction will not just be
(AS) you will find people mourning for him whether they are faithful or not. So we
can say that Imam Husayn (AS) has fulfilled the need of humanity as a whole - not only the Muslims or the educated. I believe that as the human being increases in his level of humanity he will gradually increase in his praise of Imam Husayn (AS) because however much you come to know your humanity, you will realise that Imam Husayn (AS) is its symbol.
And perhaps his popularity is rising these days because we
are gaining more
human
rights than ever before. remember one professor from Houston who gave a talk
about Islamic Art. She said that by the arts we can tell that illiteracy was very low at the time of the Islamic empire because they we using verses of Quran to decorate their mosques. And in contrast if you look at the Christians they were using statues, which indicates that few people could read or write. I
would therefore like
to
en-
courage our sons and daughters to take advantage of the arts such as poetry, theatre and films.
Why is the Husayni message relevant to the 21st century?
This is very important in
ture and folklore. And this
words,
He started his movement not for a local interest. Once you see that Imam Husayn (AS) was mourned by generation after generation you will know that he touched upon an eternal need of mankind. What you are seeing is not because of an Islamic injunction - although we have Islamic teachings which tell us to mourn for him. But we are told to pray and fast yet not everyone does so. However in the case of Imam Husayn
When you see the human being working hard, for what
reason does he do so? For materialistic gains or to enjoy
his humanity, dignity, his freedom, his independence, his feeling of responsibility? The human being will enjoy his life not when he lives his animalistic tendencies, but when he lives as a human being. He will feel his humanity when he feels his dignity, when his rights are respected, when he shares responsibility for others. And Imam Husayn (AS) taught humanity that although he was already respected, dignified and came from a noble household, when he saw that people were hu-
miliated and oppressed he came forward and took the responsibility and sacrificed
himself, his brothers and sons
for the dignity of others. This is the ultimate need which people in the West need to learn.
;{,,' g
OF
Br IVloham med N4uSa Naqvi
Wn.n
was the last time You had a good cry? I myself cried yesterday. I don't feel embarrassed to admit it since crying is something we do from the day we are born to the day we die and so I consider it as something natural. Crying not only allows a controlled expression of emotion but can also act as a productive vent for frustration, disappointment and anger. Clich6d though it may sound but'a problem shared is indeed a problem halved'' Crying, whether for help, in desperation, or in prayer (from the fear of Allah), can act as a medium to transfer the negative feelings of anger, loss and disaPPointment into
constructive feelings wherebY one learns to foster the qualities of patience, optimism and hoPe, giving conviction to ones faith in the mercy, justice and indeed
the greatness and Power of Allah (SWT) over all things. There are various different occasions and reasons for which men and women cry and since the reasons and occasions are multiple and different, the associated meanings are different too' One may perhaps look at the life of a
hypothetical boy (or you may even look at your own life) and analyse carefully the reasons and meanings behind the occasion he (or you) may have cried.
What follows, is a hypothetical description of the life of a twenty-one year old, explaining the reasons and situations in which he has cried or indeed might cry. The reason why I choose to use a "he" as my subject, as opposed to a "she", is because men and boYs (on average) tend to be less
emotionally exPressive than
women and girls. This /ack of emotional expression through the process of crYing oPenlY in
men, certainly amongst the Asian and Muslim communities, is perhaps the result of the expectations their elders have
of them or perhaPs because crying is seen as a sign of weakness in men and hence considered a taboo, GenerallY, boys are seen as the bread win-
ners within the
familY-based
and Muslim communities. TheY are the source of support and helP to
setting of the Asian
their parents in old age. I say this not to negate or discrimi-
nate against the role of women and girls in being suppoftive, but merely to suggest that sometimes such expectations and responsibilities, that men are automatically imbued with, are not realised and furthermore the emotional stress that men go th roug h is la rgely ig n ored. Society assumes that they are men, they are strong, therefore they can deal with it and hence should not be seen crying. Yet what some men
themselves fail
to
realise
that in crying lies
is
great
strength. A hypothetical life-storv:
As the new born babe embraces this world from the warmth and darkness of the
mother's womb, it cries. The babe cries, perhaps, due to the loss of its comfort or because it enters a place he considers alien and unknown. As light shines directly into his half open eyes, he is intimidated, He cries from fear, a fear of the unknown. The babe grows. The process of crying continues yet some meanings change.
He is a year old, but can not yet fully speak. He feels hungry, and so he cries to seek attention. He has demands; he uses the mechanism of crying as a means of communication to signal his desires and discomforts. The babe is dependent on his more powerful attendants and uses crying to seek their attention. He asks for help. The years have passed. He is now a child of six. He plays, he runs, he speaks, but he cries too. He wants a new toy, but his parents refuse. He has a tantrum and so he cries. His wishes are not met and his demands are unful-
filled, so he cries in protest or perhaps again for the sake of attention. He knows how to blackmail; his parents might buy him the toy out of pity. He gets the toy. The toy is a bike. He rides the bike and he falls. He is hurt. He is in pain. The pain is unbearable and he needs attention. He cries to
seek help, he cries out of pain. His toy is broken, he has lost something he loves, and he cries again.
The boy is thirteen. He is at school. He learns about his faith. His understanding of the world and the life around him is maturing. He is becoming more sensitive and aware. He has an argument with a friend, the friendship is broken. He feels bullied and
faith, he concentrates on his conduct, he concentrates on prayer, strives towards goodness, yet something is amiss. He is not satisfied. H9_gzys more to his Lord. The boy is at university. He receives a phone call. The person on the other end tells
him that his mother
has
passed away. He puts down, the phone. He utters the words of "Inna-lillah-wa-innailayhi-rajioon" and breaks into
tears. He remembers his mother, how she loved and looked after him. He continues crying. His tears dry up yet the sobs continue. He
thinks of life and then he thinks of death. He attends the funeral and helps in the burial. He thinks of the grave and thinks of the darkness, for a while he is afraid. He
cries again as he realises that
he will never see his mother again. He cries for he is uncertain as to what will happen to her, as the coffin is swallowed by the terrifying darkness of the grave. Yet, he realises that life both begins
mentally tortured, he needs help. He cries in desperation. The boy feels alone. He cries in his loneliness. Yet, within the tears there is happiness also. He passes his exams and his mother is happy. She cries out of happiness and thanks her Lord. The boy is older now, he is a
man of twenty-one. His understanding of his faith is more comprehensive. He is conscientious. Yet, he feels depressed and unfulfilled. He has feelings of regret over the sins he has committed, he
feels torn from within.
and ends with tears and finds patience within the tears. He thanks his Lord for giving him such a loving mother. These tears are not of loss or of sadness but of thankfulness, to glorify the majesty of Allah
(swr).
It is the month of Muharram. The boy contemplates on the sacrifices of Imam Husayn (AS). He is truly moved. He
at his own life and analyses his weakness in light of Islam. He weeps and feels more fulfilled. Yet his feelings are different, the tears offer looks
him solace and comfort. He feels re-invigorated, ready to win the battle for his soul.
He
seeks help from Allah (SWT), he prays and cries for help in his prayer. He feels lost whilst seeking the road to his salvation. He concentrates on his
Although, crying may be seen
as a sign of
weakness
and... Continued on page 22
Br Hussain Hadd
,I
(AS) represents the
Hussain ^u^ true image of Islam and hence is called the
"inheritor of the prophets" clpYl 3113 because all the prophets were preaching the message of God to mankind,
The lineage of Abraham (AS) via Ishaq (AS),
despite many warnings from their Lord, swerved from the straight path despite the blessings of so many Imams among them.
No sooner had Musa (AS) left his people, did they start worshipping idols as they had done before, and revefted to their former ways. Allah (SWT) sent Jesus the son of Mary (AS) whose teachings were briefly maintained in a pure form by men such as his loyal disciple Simon (AS) who was also his inheritor. Then when the people started to deviate once again, after having received the blessing of Jesus the son of Mary (AS), Allah withdrew his support of the Bani Israel and the Christians, and took the lineage of Imamate from them and gave it to the lineage from Abraham (AS)'s son Ishmael, the father of the Arabs. Imam Hussain (AS) inherited many values from the prophets of Allah, in fact in some cases his tests were greater than some of the
prophets. We see that the first lines of Ziyarat warith are:
.
May peace be upon you oh inheritor of Adam safwat Allah, . May peace be upon you oh inheritor of Noah nabi Allah, o May peace be upon you oh inheritor of Abraham khalilAllah, Prophet Adam (AS) Imam Hussain was an inheritor of Adam (AS). How is this the case? We go to the verse where Allah (SWT) says, "I am going to place in the earth a khalif"l. He has told the angels that he will create a man and they must all bow down to him. We know that they all bowed down except lblis, who was then regarded as Shaytan. We know that Imam Hussain (AS) was purified by Allah (SWT) just like Adam (AS). We establish a link here that a caliph whom Allah chooses must be respected and we must ad-
here to them accordingly.
What can we say to the perrespect Imam Hussain (AS) who was the caliphate of Allah of that
son who did not
was tested before he became an Imam. This test was for him to go on a specific journey and slaughter his very own son.
(AS) was the grandson of Rasool Allah (SAWW) and son of Fatima (AS) who was the daughter of the Prophet (SAWW),
"Surely I will make you an Imam of men."2 This is where Allah
However what is actually meant by the second part of the narration, *I am from
Allah (SWT) says,
era?
Prophet Noah (AS)
As Imam Hussain (AS)
was the inheritor of Adam (AS) he was also the inheritor of Noah (AS).
(SWT) gave him the position to become a leader and Imam after he had passed the test. This shows that the concept and position of Imamate is higher than Prophethood.
The story of Noah (AS) is essential to consider here. Noah (AS) was building a ship in the desert and was ques-
Prophet Abraham (AS) had the test to slaughter his son, but with Imam Hussain (AS), he did not only have to see his son killed, but his whole immediate family and close companions were martyred on the planes of Karbala. Imam Hussain (AS)'s journey from Mecca to Karbala is similar to Prophet Abraham's journey from Jerusalem to Medina,
tioned by many people including his very own son. They asked him why he was building a ship in the desert, as it would be impossible for a flood to happen. This also occurred with Imam Hussain (AS) as people questioned him repeatedly, asking him how he expected to win the battle of Karbala with a small physical force.
The Caliph of Allah (SWT) must be a man of faith and good actions3, and not anyone from amongst the descendants of Abraham (AS). Allah states that He saved the offering of Ishmael (AS), replacing him with an animal, for the g reatest sacrifice, which was that of the great-
est Imam;
Mohammad (SAWW) in giving his family, ultimately on the battlefield of
Whoever believed in Prophet Noah (AS) and had fully ap-
Karbala.
garded him were drowned.
The very famous saying of "Hussain is from me and I am from Hussain" is narrated by the holy Prophet Mohammed (pbuh). This very statement corroborates that Imam Hus-
preciated his position was saved and those who disre-
Imam Hussain (AS) is 'the guiding light and ship of salvation' just like Noah (AS) whoever had trust in him and followed him was saved.
Prophet Abraham (AS)
When considering
Prophet
Abraham (AS), we know he
Hussain"?
Imam Hussain was a continuation of the message of Islam through his Imamate. He saved the religion from entering corruption, and was known to be the "saviour of Islam".
Therefore when the Holy Prophet talks about himself he is referring to "Islam" as he was the founder and revealer of this great message.
In saying that, when the prophet says/ "I am from
Hussain" it is referring to how message was continued from the planes of Karbala onwards.
the
Prophet Adam, Nuh, Abraham, Musa, Isa and others wept when they heard what would befall Imam Hussain (AS). Imam Hussain (AS) strove to uphold the message that these prophets came to deliver and he is indeed the heir to Adam Safwatillah, Nu-
hin Nabiyillah , Ibraham Khalilillah, Musa Kalimillah
and Isa Ruhillah.
Prophet Mohammed rpeuHr References 1) Surat Baqarah Ayah 30 2) Surat Baqarah Ayah I24 3) Surat Noor Ayah 55
sain (AS) was an inheritor of Prophet Mohammed (SAWW).
To understand the "Hussain is from me" part is not that difficult because Imam Hussain
o
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o"He who gives to a servant who asks from Him: takes him to his wish when he expectantly hopes for what is
with Him; brings him near and close when he approaches Him; covers over his sin and cloaks it when he shows it openl$ and satisfies and suffices him when he has confidence in Him! My God, who is the one who has come before Thee seeking hospitality, and whom Thsu hast not received hospitably? Who is the one who has dismounted at Thy door hc,ping for magnanimity, and to whom Thou hasl not shown it? ls it good that I come back from Thy door, turned away in disappointment, while I know of no patron qualified with beneficence but Thee? How should I have hope in other than Thee, when the good - all of it - i$ jn Thy hand? How should I expect from others, when Thine are the creation and the command? Should I cut off my hope for Thee, when Thou hast shown me of Thy bounty that for which I have not asked? Wouldst,Thou make me have need for my like? But I hold fast to Thy cord! 0 He through whose mercy the strivers reach felicity and through whose vengeance the seekers of forgiveness are not made wretched! How should lforgel Thee, while Thou never ceasest remembering me? How should I be diverted from Thee while Thou art my constant watcher? My God, I have fastened my hand to the skirt of Thy generosity; I have stretched forth my expectation toward re-aching Thy gifts, so render me pure through the purest profession of Thy Unity, and appoint me one of Thy choice servantsl 0 He who is the asylum of every fleer, the hope of every seeker! O Best 0bjeci of hope! 0 Most Generous Object oJ supplication! O He who does not reject His asker or disappoint the expectantl O He whose door is open to His supplicators and whose veil is lifted for lhose who hope in Him! I ask Thee by Thy generosity to show kindness toward me through Thy gifts, with that which will gladden my eye, through hope in Thee, with that which will gve serenity io my soul, and through certainty with that which will make easy for me the afflictions of this world and lifl from my insight the veils of blindness! By Thy mercy, 0 Most Merciful of the merciful!
- : Su Doku & Vocabulary
Builder
lf9jiegEJ-:*-*,1
:-
I
2 3 7
B
7
6
1 Fill the grid so that every row, every column and every 3x3 box contains the numbers 1 to 9.
1
7
9 5
3
4
B
4 5
B 1
6 4 Select
6
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7 B
the definition that is closest in meaning to the itali-
cised word
l.
3 2
in each of the following
phrases:
last v*ltig*: chance, word, rites, trace, garment
2. stimulating
p*rural: glirnpse, glance, examination,
journey,
i
incident
3.
search for
a p*xa{*ff pea(e, fugitive, universal
remedy,
Utopia, penance
4. no r$resr
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there: plumed bird, barrier, outlet, progres$,
movement
5. met with *nr*:*siry: rebellion, antagonism, enthusiasm,
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friendliness, foul play
6. p*rgr*t
odour: sharp, disagreeable, smoky, tantalising,
anaesthetising druqs
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Scholars! It is they who do not perform their responsibilities in respect to the people. They should give awareness, consciousness and direction to the people and they do not do so. All our geniuses and great talents occupy themselves with philosophy'
iheology, Sufism, jurisprudence, principles, literature, meanings, expression, novelties, conjugation and syntax. Through all the years of research, thought and their own scholarly anguish, they write nothing other than 'practical treatises' on how to achieve cleanliness for the ritual prayer, types of uncleanness, the rules of menstruation, and the doubts which arise in ritual prayer' They leave aside writing treatises on how to speak with people, treatises on how to communicate the religious truths and the philosophy of the pillars of the religion, treatises on how to communicate consciousness and awareness to people, treatises on the understanding of the traditions of the Prophet and the personalities of the Imams, treatises on the revolutionary purpose behind Karbala, introductory treatises on the family of the prophet and the Shi'ite movement, treatises on the expression of thoughts and treatises on the faith of the people, All of these treatises are written, but all of them are written without responsibility, without the role of a commander. They pass their responsibilities on to the ordinary speakers in the mosques, not to the mujtahids (religious leaders whose directions for the practice of the faith are followed). A country which is full of faith and love, a nation which as the Quran and the Nahjul Balaghah of Ali, a people who have Ali, Fatemeh, Hasan, Husayn, and Zaynab, have a red history but a black
I
&;r:t:::t:t:::::l:::::,,::l:i:,:ut:tiut::::
fate. They have a culture and the religion of martyrdom, but it is dead. We see a dream appear to Joan of Arc, a sensitive and imaginative girl, for her to fight in order to have the king returned. For centuries, her dream has given the inspiration of freedom, sacrifice, and the sense of revolution and the courage to the enlightened/ aware and progressive French people. Whereas Zaynab, the sister of Imam Husayn, who takes a heavier mandate, the mandate of Husayn in her Ali-like hands, continues the movement of Karbala, which opposed murders, lying, terror, and hysterics. She continues the movement at a time when all of the heroes of the revolution are dead and the breath of the forerunners of Islam has ceased in the midst of our people, when commanders of the Islam of Mohammed and Shi'ism of Ali are gone. But she has been turned into 'a sister who mourns'. Our people, who spend their lives in love with the Shi'ite saints and cry over the difficulties they faced, who serve them for months and years, who glorify their name, spend money/ give their sincerity and their patience to them, deserve to know the real lives of each one of their Imams. Their lives should serve as examples for each one of them. Their lives, thoughts, words, silences, freedoms, their imprisonments, punishments and martyrdoms should give awareness, life, chastity and humanness to people' But people know them only by their number, (that is, the 6th Imam, the 8th Imam, etc.)' If an ordinary person mourns for Imam Husayn and on the anniversary of his death (Ashura) strikes his head with his dagger and bears the pain even with pleasure, and still knows Husayn in an oblique way and misunderstands Karbala, who is responsible? If a
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woman cries with her whole being, if the recollection of the name of Fatemeh and Zaynab burns her to her bones and if knowing it is worthwhile, who would, with complete love, give her life for them, and yet, if she does not thoroughly know Fatemeh and Zaynab, who is responsible? Neither this man nor this woman know one line of their words. None of them have read one line about their lives. They can only recall Fatemeh beside her house at the moment when her side was struck and they only know Zaynab from the moment when she leaves the tents to go gather the bodies of the martyrs. They only know her from the morning of the day of Ashura up until noon, from then on they lose her. Their awareness of Zaynab ends the day when her work and great mandate, the legacy of Husayn, just begins. Their knowledge of Zaynab ends here. Then, who is responsible? And, thus, educated and open-minded boys and girls judge the situation and say, "What is the use of this religion of crying and lamentation? What can such a religion do?" What knots do all this excitement, love, lamentation and cries for Husayn, Fatemeh and Zaynab untie for a backward, imprisoned nation which needs awareness and commitment to negate oppression in order to seek freedom.
If this Imamate and sanctity of Ali, which has for centuries had the strength of a movement desiring justice, seeking freedom and a fighting spirit opposed to oppression and despotic institutions; and if this movement can free awakened and aware people and give them liberty, justice, chastity, independence and motion; and if it could change them both socially and individually; and if the movement could bring about an intellectual revolutionary leadership which fights against classes and gives life and consciousness to a society, and they have not shown this, who is responsible? If the value, influence and effect of following Ali, Fatemeh and the Imams are transferred from this world to another world and its effect is only measured after death, then who is responsible? If the promises and covenants of our fathers to this family have had no effect
www.ius.org.uk
I
Issue
1 I
upon their thoughts, their time, their lives and society and if their sons/ seeing this ineffectiveness, remain cut-off from their promises and links with this religion and this family, then, who is responsible?
What did they miss? Is it that this family is without effect, or is it that our young generation and intellectuals are in error? Or have our mothers and fathers failed in their responsibilities? Ali is the
most manifest of truths
and
the most progressive School of Thought which has represents
ever taken human form.
a myth. It is a human example of
It is not reality...
I woman, of
what a womanYould be and no one has become. Husayn and Zaynab, the sister and the brother, who brought such a deep revolution in the history of mankind, give a sense of honor to freedom, and disgrace to despotism and oppression. From another point of view, in the diffi-
cult and confused space of history, among the palaces, with the Caesar, as history always breathes from them, culture, civilization, religion, thought, discipline and art are turned around, Our intelligent, loyal, lovers of virtue who have known
this
household, luckless and quiet, have always been sacrificed through oppression and deceitfulness. Our people have tied eternal links to them. All their faith, longing, thought and feelings have been devoted to them, Now, even their language admires them and their means of proof say this. Their hearts beat for them. Their eyes cry with
their sorrow. They sacrifice themselves and their possessions upon the way. They withhold
Islamic societies, we see that half of the capital of the country is in the hands of a few thousand people, We see that two-thirds of whatever there is, is at the disposal of only 10% of the population. We see that, as opposed to the past, capital has been taken from the former landlords and former merchants of the bazaar and has been put into the hands of new capitalists, new industrialists, modern bourgeois companies and middle men who sell foreign goods or produce new products themselves. Shi'ism is the religion of imamate and justice, followers of Ali and his children. Shi'ism has had a history full of jihad, Its believers show perseverance. They are inspired by freedom and justice. They are an unacceptable fire for despots and for the prejudiced. They have submitted to the way. Linked to the anger of Truth, its followers are enemies of anything which conceals the Truth. They are enemies of a politics which reduces one to slavery. They are enemies of economic exploitation and spiritual despotism. Our enlightened thinkers are sensitive people, awakened, aware of the fate of the world
and the fate of their
society.
They are familiar with the spirit and movement of time. Their timely demands are in need of a boiling faith. They seek out revolutionary thought. They think
about freedom, equality
of
and
people. They attempt to bring about feelings, movement, responsibility and self-awareness among their people. They see their people and the religion of Husayn, Zaynab, justice, Imamate, strength, theology, jihad, torture, martyrdom, Karbala... and they wonder,.. Why are there no vestiges when each one of these could give life, awareness, enthusiasm and encouragement to those who are awareness
to these ideas which overflow with life and liberty?
faithful
Why do these loyal forms, whose
origins lie in the majesty of humanity, not bear fruit? Then who is responsible? In one word, the..
Continued on page 22
nothing. If we pay attention, in particular, to the great differences in classes which exist in
Volume
11
15
dm?&rney
to
K&vbAla
e pâ‚Źre&e&} accour,t Sr Zainab Al-Hilli
Wn"nwe
were young, we were constantly asked 'where is Imam Hussein (A.S) buried?' With knowing looks and certain eyes we would answer: 'Karbala'. The fading image of Karbala remained in our minds every year/ as we began to understand the tragedy of imam Hussein more. I wanted to see the sacred land, where Imam Hussein (A.S) saved the message of Islam and made us who we are today. I wanted to feel the atmosphere of Karbala and replace the illustration in my mind with the real historic location of the battle of Ashura. My aspiration to visit the saviour of Islam was fulfilled in summer 2003, as Allah (SWT) granted me a journey to Karbala.
This saying ran through my mind repeatedly as I breathed in the humidity and opened my eyes to the blessed land that lay before me.. I wanted to swallow every little detail of Karbala and savour it for later. We waited anxiously in the livid traffic to see the shrine for the first time, I felt my heart beat faster and my eyes
blink impatiently as I began to glimpse sight of the shrine. After hastily checking into the hotel, we left our suitcases and rushed outside, I instantly looked around, the sight was amazing; there were many people everywhere, the busy little shops buzzed, the sound of latmiyas surrounded me, the ground was sandy and the air felt thick. I could almost feel the distressing atmosphere as I remembered the tragedy that occurred thousands of years ago. The image of Imam Hussein (A.S) fighting for Islam on the floor I stood on made me feel special. I felt hot tears flood my eyes as I imagined the Imam's cry for support: 'Is there anyone who will come to assist us? Is there anyone who will respond to our call for aid?'
'And we will definitely test you with fear, and hunger and with loss of wealth, life and fruits and give good news to those who bore forbearance.' Al-Baqarah-155
I
bent down and grabbed a handful of sand and let it fall through my fingers sorrowfully as the mere thought of the beloved Imam walking where I stood shook me.
As we walked hurriedly, we began to see the golden shrine shine from the Sun's
strong rays. I felt
myself whisper'Assalamu alaikum ya
remain there for long but they closed the shrine at ten and I had one hour left to try to reach the shrine. With much difficulty we managed to finally get there, I grabbed the golden gate and froze as I
realised where I stood. I prayed with such sentiment
and spirituality while I looked inside with awe and admiration. What did they do to you O beloved Imam? Why did they harm and humiliate you
whilst you are the grandson of the Prophet (PBUH)?
aba abd Allah Al-Hussein' re-
peatedly, I did not know what to expect as I felt my-
self go blank and my body felt numb, I continued to walk nervously but with ambition. I was surprised to see the vast amount of Muslims that come to visit the shrine. I looked around contentedly as I noticed many were from different countries. It was delightful to know all these people had come to visit Imam Hussein (A.S) and his beloved brother Abbas. As we entered, I felt myself weaken and my breath stop. The view was wonderful; the image I always had lay before me. I struggled to grasp the golden door and rested my head on it for a long while. At that moment it felt a bit surreal but I experienced such amazing spirituality and thanked Allah (SWT) straight away for giving me the great oppoftunity. We stood near a group of people and read ziyarat Imam Hussein (A.S).
'Allahuma ini waqaftu 3ala babin min abwab biyuti nabiyaka..,'
We entered with our eyes wide open, trying to absorb the beautiful golden interior. We found a space inside and immediately began to pray salat al ziyarah. I wanted to www,tust
I
instantly felt a connection and a peaceful certainty that the Imam (A.S) answered my salaams. I was pushed a lot, my eyes were full of tears, and my heart yearned to stay. I was not able to remain for long as I looked back and my heart broke as I saw many women waiting behind me with difficulty. I recog-
nized they had the same hopes, aspirations and love for Imam Al-Hussein (A.S)
and smiled as I remembered that I could return the next day.
spiritually. AIso I appreciate that they act as reminders to our faith and beliefs and they remind us of our sins and to rebuild our character.
I believe I feel more in touch with the land of Karbala as it does not seem just an image anymore. I know that visiting
the Imam and his
beloved
brother remind us that they are noble role models for all Muslims. We should all try to protect the message of Islam as they did.
"It is high time a believer should try to defend the truth for the sake of Allah. I wish to die a martyr's
death..." Imam
Hussein
(A.S)
They sacrificed their lives for the sake of the Almighty Allah (SWT) and the least we can do is refrain from committing sins and try to follow the footsteps of the Ahlulbayt (A,S).
As the wheels of the
car
swerved away from Karbala, the last images of Ashura
My journey to Karbala felt complete after I visited the shrine of Abbas (A.S). Fortunately the hotel we stayed in was situated right in front of the shrine of Abbas (A.S). This was very beneficial as it only took us two minutes to
walk for morning prayers. What a beautiful experience it
was to wake at dawn and pray in the land of Karbala, How extraordinary is it to close your eyes and lift your arms towards the clear sky and breathe in the dust of
Ashura. The images of Abbas (A.S)'s injured head on Imam Hussein (A,S) pained me:
'Abbas,
my brother,
what
have they done to you?'
I think it is our duty to visit these shrines so that we get to know our Imams more
swept through my mind, I sadly sent my salaams to the Imams for the last time and I looked forward to the future. I only wish that every Muslim will get the opportunity to visit all the Imams' shrines and then experience a trip they will never forget.
r I
JVLrrn^s in the contemporary world are learned but confused, rich in human and natural resources but weak on the global and geopolitical landscape, strategically located but exploited, one fifth of the world's population but seriously under-represented in the global decision making institutions, flag bearers of a peaceful religion (the essence of the meaning of Islam) but branded as terrorists, blessed with a history full of visionary, enlightened and knowledge-loving heroes but known as narrow-minded, backward and illiterate. A religion which took off with unprecedented success, solelY due to its teachings: based on social justice and economic welfare, has almost lost its meanings as few of the most ill-cultured and unjust societies are found in the Muslim countries. One man who sought to question
these misfortunes was Dr Ali Shariati (*+-'3 ,,L ) , born in 1933 in Mazinan, a suburb of Sabzevar,
Iran. Although, Shariati is
regarded as a specialist in the field of 'sociology of religion', his influence extends to the domains of
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politics, welfare economics, and education whilst others would regard him a historian. Shariati's own philosophy is deeply influenced by the works of Iqbal and Rumi, yet his exposure to the Western philosophical and political thought is also evident in his writings' I, myself, learnt more about Dr Ali Shariati during my first year at university. There were very few translations of Shariati's works (then) available. During a casual weekend discussion with my fellows on an array of issues (including oppression, suffering, humiliation, illiteracy,
retardation,
counter-
productivity, fake leadershiP and other related factors that were (and are) leading to a non-stop deterioration of the Muslim society and hence making it seriously out of Pace with the contemporary world) some-
one informed me
about
Shariati's translated works 'Fatima is Fatima'and'Red Shiite and Black Shiite'. In hindsight I see that as a turning point in my life: as it made me see the world differentlY, allowed me to focus on identifY-
ing its problems, and encouraged me to analyse the past and map its history on to the contemporary world in general and to the Muslim societies in particular.
Abu Dhar (RA) for his role against imperial Islam. He has explored various dimensions of Abu Dhar's life from his desert home through to
Over a period of time, I read a number of his works that
not only transformed my thought process but also refined my conduct in life, Shariati's analytical work on any important issue of understanding such as: discharging a person's individual responsibilities to oneself or his/her family or the collective responsibilities they have towards the society or even perhaps in an insight into the role of women in positions of leadership (such as Syeda Zainab (SA)), allowed me to identify and define my role as a member of a family/ as a member of the Muslim society and as a member of the global human community. He made me aware of the role of an "Aware Human" in the contemporary society. I soon discovered that his (perceptions of) Mohammad, Ali, Fatima, Hussan, Hussain and Zainab were different
and from the ones I knew grew up to. The t'Shia" he speaks of and refers to has never been around and if so, most of us are unaware of him. He seeks refuge in the role of Syeda Zainab (SA).
Shariati demonstrates his for-
ward thinking even to his very end in breaking a common Iraninan cultural norm of
wishing
to be buried in
Mashad. In his will, he asks specifically to be buried near the holy shrine of Syeda Zainab (SA), (if not) the leader (and perhaps more impor-
tantly), the sustainer of
a
revolution the effects of which still ripple across the world today.
Shariati was a great admirer of Abu Dhar (RA). He glorifies
his special companionship with the Holy Prophet (AS), to his ordeal and
oppressed
times in the era of the Caliphate after the demise of the Holy Prophet (AS). Shariati discusses at length the contributions of Joudattasahhar, an
Egyptian writer, who has done extensive research on the personality of Abu Dhar (RA) and his voice against the misrule and misappropriations by the eminent so-called com panions of the Holy Prophet (AS), with particular reference to the third caliph, who losing his patience ordered his (RA)'s exile to the
desert that resulted in his eventual death. Shariati by hammering non-stop on the idea of companionship (of the Prophet (AS)), not only unveiled its true face for certain instances, but with the example of Abu Dhar (RA) epitomizes and exemplifies what true companionship and "shia-hood" really does entail.
AII of us face problems in the modern day. Many among the
Shia youth of today are perhaps confused
about the way
forward. Shariati's lecture on "Where we are and what to do next" written decades ago is an ex-
cellently worded direction aimed at the youth of today. Perhaps many of us are not gaining much out of prayer; I found his (slightly philosophical and eye opening) discussion on the ritual, format and the spirit of prayer very helpful. He argues that the ritual format is only a presentation part of prayer which lacks the very essential communication link between the Creator and the created, like an envelope with no address. As Imam Ali (AS) said, "Should you wish to listen to God - read Quran, and if you would like to talk
to God Shariati
perform Salah".
in his famous book
"The Hajj" gives a detailed
account of the hidden soul which is identified in a number of the rituals in the various formats of prayers. Perhaps if we explore and identify the weaknesses in our daily prayer in light of
Shariati's deliberations
we can hopefully open new vistas of pleasure and satisfaction in our contact with our Creator through His (SWT) described, defined and the only dedicated channel.
Shariati has given a new insight into our practices by challenging the thought process of a Muslim in his book "The Hajj". He has culminated the book by posing the ques-
tion: "What is the status of a Hajj and
of the Hujjaj without an Imam" and more specifically their
status when
Imam
Hussain (AS) leaves the Hajj for Karbala.
Are the
Hujjaj
obliged to follow him (AS) or should they finish Hajj? In posing this question Shariati
has bravely challenged that the pseudoritualistic...
Continues on page 22
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A Peisonal Analysis Er
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of September 2005
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Jyl-
lands Posten, a Danish newspaper published a series of cartoons that were seemingly offensive to Muslims across the world. Among these cartoons was a caricature of the Prophet Mohammed (SAW). The caftoon depicted the Prophet of Islam, the Prophet of peace and Allah (SWT)'s mercy to humanity as a prophet of violence, terrorism and destruction. Yet, for me, the cartoon was just a figure of some random bearded man with his turban shaped as bomb with the "shaadah" (the declaration of our faith) stamped on it in Arabic. The cartoons were not well known initially, yet were globally transmitted via the medium of the internet. Although, the Danish newspaper issued a public apology in response to protest and closure of several embassies in Copenhagâ‚Źfl, what followed was a four month late global protest that gradually gained momentum. Yet the western media remained (and do remain) adamant in arguing for free speech. The press of Germany, Spain, Italy, and Norway and more prominently the French paper France Soir republished the cartoons to show their solidarity in the defence of freedom of speech. Jacques Lefranc, the editor of France Soir was subsequently sacked by its Egyptian
owner. Other publishers that came to the media attention included the Egyptian paper al-
Fagr with its headline "the racist bomb" and a student newspaper "Gair Rhydd" of Cardiff University, the first UK publication of the caftoon, which was subsequently withdrawn. Mr Chirac and some other western leaders described the republishing of the cartoons as an act of "overprovocation". Muslims are although justified in their protest, since Mohammed (SAW) is the optimum example to humanity in all aspects of life, yet the manner in which the protests have been con-
ducted
is
nothing short of
despicable. Events such as killing of innocent children in protests in Pakistan and of severa I other protesto rs across the Muslim world, including Libya, Iran, and Lebanon send a message of confirmation to the West that indeed Muslims have a tendency to be violent. These supposed Muslims have destroyed embassies, burnt effigies and flags.
Objectively these actions are indeed violent. What the protestors have forgotten is that
although they
are
voicing their dismay and anger at the
west for this travesty, they themselves, the supposed representatives of the Prophet (SAW) of Islam, bastions of peace, justice and equality, have acted in a shameful manner. Although sales of butter, Lego and pastry have declined since the boycotting of Danish products began, perhaps unsurprisingly, the revenue generated from the sale of Danish flags
in the
Muslim world
has
soaredl These actions of flag burning and the destruction of what is dear to the west, is not a healthy or an Islamic
way to protest, since the Quran itself states explicitly:
"And insult not their gods for they may insult Allah (swt) in return" The gods of the West
are
their leaders, their flags, their celebrities, their economies, and their politics. Although on one hand it is true that we should stand up against oppression but what one must understand is that oppression in two way process in which the oppressed allow the oppression to occur. These particular cartoons if indeed a sign of oppression lead us to question how we allowed the
oppressors to oppress and how indeed should we work to counter it. If we Muslims, through their ill-conduct, continue to give the West the excuses that they use to exploit against us then pitifully we are party to our own oppression.
One should pause here and contemplate objectively before launching into a tirade that the cartoons were part of some Zionist or anti-Muslim conspiracy. The one cartoon as described above depicts the Prophet (SAW) as the prophet of the terrorists and terrorism, but that is not "My Prophet". I as a person am not offended by it. Why? Because I am not a terrorist and the Prophet I know and follow is that of mercy, truthfulness and has other countless virtues. His teachings are those of peace and tolerance not violence.
Yet, the picture is illuminating; it highlights to the Muslims the understanding (or rather the lack of it) the West has about Islam and its tenets. The catoons have within them an element of truth, as they are indeed a true representation of some "supposed Muslims". Hence any offence that the cartoons have caused is not sufficiently accounted for by holding just the press at fault. The blame is shared by those who do indeed act as their "new found prophet", the man depicted in the picture. Furthermore/ a responsibility imbued upon Muslims, especially those living in Western countries, is to work to educate and enlighten others about Islam. Yet, ironically, it is the Danish Prime Minister Anders Fogh Rasmussen who publicly points out that "the Danish people are not the enemies of Islam" and that there is a "need to resolve the issue through dia-
logue, not violence," which has spiralled out of control in certain instances,
The Danish Prime Minister, it seems/ u ndersta nds better than some Muslims that Islam is inherently the religion of peace and mercy. If, for a few seconds, the Muslim of today pauses to think what the reaction of the Prophet (SAW) himself may have been after being depicted, as he (SAW) was by 'one individual' who neither knows him (SAW) nor understands his (SAW)'s per-
lity then a ny rationa Muslim, in light of the life and mercy of the Holy Prophet (SAW) will hopefully conclude that the better course of action (as opposed to the proposed beheading) is forgiveness, followed by education. The Danish people admit that they do not understand why sona
I
such an offence has been taken; some are uncertain as to why products from their country have been boycotted since their companies are independent from their press. Surely the action of one individual is not a fair representation of the belief of all that comprise that nation? Perhaps some would argue that it is the same cardinal sin of which the press is guilty of, yet the issues of terrorism and the boycott of certain products are hardly comparable.
Muslims protest against the disrespect that their Prophet (SAW) was subject to, but why do they not protest when the personalities of other holy men such as David, Moses or Jesus are so publicly crucified? The popular book "The Da Vinci Code", although fictitious makes severe allegations against Nabi Isa (AS)'s personality;... Continues on page 22
.:Continu@d!-
w#:
A Lifetime of Tears' Continued from page 7
ized the fields of modern sociology and Islamic thought by courageously tackling the problems (and more importantly by providing solutions to these problems) faced by the Muslim societies of the 20th century.
...considered a taboo for men, there is strength to be gained from it. It not only relaxes the mind and the body
Who is to be blamed more Continued from page 21
from the tensions induced by society but is a powerful emotional outlet. Perhaps, the most important reason for one-(both male and female)-to cry is out of the fear of
Allah (SWT), the Mighty and Wise. We see many examples of crying from the fear of Allah if we look closely at the lives of the various Prophets and Imams. It is reported that when the 4th Imam Ali Zain-ul-Abideen (AS) used to stand for prayer, he would shake and his face would turn white out of the fear of Allah. Furthermore crying in prayer to seek forgiveness for our sins from the All-Merciful, gives us humility, rids us of pride and works to improve our relationship with our Master through a spiritual enhancement by a process of repair of the soul.
for the cartoons?
...parallels can be drawn with Rushdie's "Satanic Verses", yet most Muslims choose to remain silent' Does Christianity have any more of a claim or exclusivity to Jesus, or does Judaism have exclusivity
to David? I would say cate-
gorically, Nol Further, is a belief in other Prophets and their Shari'ah not requisite to a belief in the finality of Islam as the perfected religion and therefore aren't these other noble personalities due the same respect? Assuming {hopefully) the answer is "yes", one may then ask: are the Muslims overreacting given their attitude towards other similar depictions or do they just ignore their responsibilities in those other instances? I feel that both are true. Not only has the current protest been an over-reaction but also the lack of protest in the past is indeed shameful.
Shariati and the Contemporary Muslim Youth'
It is ironic that
Continued from page 79
...prayers fall short
of their very
es-
sence. A question often asked by the
youth is: "which is the better act: praying or mourning in the majalis for Imam Hussain (AS)"? The answer maY or may not be obvious. Yet after reading the works of Ali Shariati I have
reached a personal understanding that "Azadari": the majalis, the latamiyah, the juloos and other religious gatherings to mourn Imam Hussain (AS), uncoupled with prayer are perhaps less likely to be accepted, given that Imam Hussain (AS) died to save the prayer. Yet, even given Shariati's brave conclusion, one can confidently argue that a high profile practicing Mu'min is the one who will observe his entire obligations and perform azadari, such that the two do not clash, (since there is no clash between them) to reach the peak of satisfaction.
some "Muslims" come to the defence of the Holy Prophet (SAW) by describing Islam as the religion of peace; disassociating themselves with any form of violence and terrorism, and yet attack the household of the Prophet (SAW) directly by desecrating the Holy Shrines of the two Imams (AS) buried in Samara, Iraq. Perhaps they subscribe to the religion of "hypocrisy" where laws implemented not for the sake of obedience and respect but out of convenience for the sake of some personal benefit' Furthermore, during these recent months the focus of Muslims has been on how wrong the western press was in publishing the cartoons with a possible "clash of civilisations" imminent. Yet, in light of recent events, perhaps it is time for us to pay closer attention to our own conduct, focusing on
self-accountability and improvement by accepting some indirect responsibility in the cartoons issue and uniting to avoid any "clashes within our civilization"?
Fatemeh is Fatemeh Continued from page 75
Finally, Shariati, as expected of a forward looking intellec-
tual, has some special perspectives on the process of awaiting and preparing for the public reappearance of the Last Imam (ATF). Shariati argues (and I personally agree)
that we need to set the stage for his (ATF)'s reappearance. We have to prepare ourselves for any type and kind of sacrifice to make his (ATF)'s call a success.
Hence we need to put our house in order and we are required to identify both our internal and external enemies, prepare ourselves to launch and put into actions a move for "Amr-bil-ma'roof" and "nahi-an-il-munkar", using Karbala as an existing template. Although, we may be outnumbered by the successors of those who terrorised the Holy Ahlul-Bait (AS) of our beloved Prophet (PBUH) and conducted large scale massacres of their followers in the name of Islam. Yet the lesson from history is that the ultimate victory is for those who love peace, harmony and a smooth flow within society, by observing the ultimate code of conduct given by the Almighty Allah (SWT) as practiced by His Holy people.
Dr Ali Shariati, a man of controversy, was found dead under "suspicious circumstances" (murdered) on the 19th of June !977.It has been speculated that he was killed either by SAVAK agents or by overzealous supporters of the Ayatollah Khomeini, who was well known to have been fiercely
opposed
to Shariati's revolutionary
anti-clericalism and
egalitarian values, Yet Ali Shariati has indeed revolution-
,,,.1i,,,,,.,
It is they who should have made Ali underIt is they who should have taught the thoughts
...scholars. standable. of Ali.
They attempt to bring about feelings, movement, responsibility and self-awareness among their people. They see their people and the religion of Husayn, Zaynab, justice, Imamate, strength, theology, jihad, torture, martyrdom,
Karbala... and they wonder... Why are there no vestiges
when each one of these could give life, awareness/ enthusiasm and encouragement to those who are faithful to these ideas which overflow with life and liberty? Why do these loyal forms, whose origins lie in the majesty of humanity, not bear fruit? Then who is responsible? In one word, the scholars. It is they who should have made Ali understandable. It is they who should have taught the thoughts of Ali.
In Islam, the scholars are not wise people who guarantee nothing. They do not have a handful or a bucketful or a truckful of knowledge. Science does not consist of hundreds of pieces of information and knowledge. In their hearts, there is a ray of light, the Light of God. It is not a question of a Divine science, illumination or Gnosticism. It is also not chemistry, physics, history, geography, jurisprudence, principles, philosophy or logic. These are all types of scientific knowledge. A science becomes illumi-
. : Lantctn of th6 Fafn,,i...,
'.,
,
people come to know who the Imam is. Who were the Imams and what did they think? What did they say? What did they do? How did they live? What role did they play in history? What was their School of Thought? Against what thought, what crime, what order and what regime did they live and resist? And if we see that these thoughts are not made available to people, not written in their tongue, if we see that the extent of
nated with the Light when the knowing of it brings about a responsibility, a guiding knowledge, a science of ideas. In
the Quran, this is called jurisprudence, but today it
is
known as 'the science of the Divine Law and things related to it'. This science should not remain in or with darkness. Rather, it lightens space and breaks the night apart. It
shows the way. It is not the normal teacher of students, the selected sage. It is the teacher of people. Its knowledge is not Platonic, academic knowledge, it is the knowledge of the mandate of the Prophet. It is these learned people who will be the inheritors of the Prophets. The 'knowledge of known' is a kind of power and the 'knowledge of light' is guidance. The enlightened sage is an intellectual with a clear vision.
Intellectuals would
be thinkers
books are about European film stars,
rather than about all of the Shi'ite saints, the scholars are responsible. If an educated Shi'ite today knows and desires the playful game of Billiards, the ancient Greek whore, through a beautiful Persian translation of her most enchanting songs and poems, whereas a good translation of Ali's words cannot be found; if our people only know a few names of some of the ancient Shi'ite leaders and they know a few miracles, good deeds, phrases of praise, and virtues of each of their Imams and, from their whole lives, they only
who
sense a responsibility when expressing their thoughts in relation to their own beliefs or the beliefs of their people. The Iearned Shi'ite is the vicegerent of the Imam. He takes the religious taxes on behalf of the 12th imam. The most evident of his responsibilities is to have
& . & . &' & ' S When,,,)r9,u,
leave'fouql home;
know the day of their birth and the night of their death and nothing more, then, the scholars are responsible.
'& . & * SF
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*
nelet
w!.!!
retUm.. .L€ave onlV.,for the. saka.,.of,Obgdi€n,ce ro All6h,,r:,:,,
(SVW) or for the sake of the faith. Remain tranquil and dignified in your bearing, and remember Allah (SWT) both secretly and openly. One of the companions of Abu Dharr asked a member of Abu Dharr's household where he was and she said, :Herr has,go,ng out,',1,,wh€n:,th1e,,*an,,,ls(eO....wt'tun nnu Dlia!li.,wogld .retuih,; Sher'.ieplied,; ,.1,!?:hen.,rh'er ietUins:.ig,., in the hands of someone else,' for he has no power on his own. Learn from Allah (SWT)'s creation, both
,,rr,l
the pious and the deviants, wherever you go. Ask Allah (SWT) to place you among His sincere and truthful bondsmen, and to join you to those of them who have passed on and to gather you in their company, Praise Him, and give thanks for the appetites
He has made you avoid, and the ugly actions of the
wrongdOeis'r,frorn : w[iqli.,
H.e,t,
ha6 ..Frot€Qt€d ,,]tpU r ,.Lowe,r
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your gaze from carnal appetites and forbidden things, and pursue the right course on your journey. Be vigilainti feari,ng Allah (StYT)::,at:'ef€rytltep;tasrrlf you
were
offgr a greeting to His people, both giving it first and answering..,with,.it, ,Give:,,h€lp.,tO,,thOse,.wh0.rtask,,for it in a righteous cause, guide those who are lost and ignore the ignorant.
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crossingr the,straig,hi,,path,r,,Do,, 1ot, be,,dli$t1a,cte!,
When you return to your home, enter cQiBg€i,€nteis lths,crave;,,
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it as a
ronrrc€rn being
to receive the mercy and forgiveness of (swr).
Allah
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himself ,b€fare ;Allah.:,{SWT}i,t.wh.q$e ..hea.rt::,is not softened, 66p ;ggi€t ,tnd,,rrfeal,.rprovdked',i,wilhin., himl U!11: ,
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dervalues, the'imm.ens!r!y.:ofrrAllilh,r(SWI):s:iafft:ir:and,ils in a Clear,,State.Of ,jOSS;:,,,,:.,' ' :,r,::rr '
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Volume11
23