Our community blogs
Western fixation on freedom has a long, crystallizing history. In 1215, the Magna Carta was signed in England, which ended the unilateral authority of the King. The King was imposing heavy taxes on the barons, who were wealthy aristocratic men, to fight a failed war. The barons rebelled against the King, and demanded that a committee of barons be established. The King would need to consult this committee before introducing new taxes. Certain legal rights were also introduced to the barons. This was the first big step towards freedom.
Fast forward to the 1500s; a new continent was "discovered" (i.e. Europeans found out about it). A major motivation for men to risk the high seas and migrate to an entirely New World was to avoid taxation and government overreach. They were able to seize vast, fertile properties without much nuisance. Freedom.
Around the same time, the Protestant Reformation was taking place, and most North-Western Europeans were using it as an opportunity to break away from church tithes and indulgences. Freedom.
Fast forward to the 1700s. The American Colonies rebel against the British because of "taxation without representation." Freedom.
Then in the 1800s. The Confederates rebel against the Union to prevent the North from intervening in their textile industry. The Union abolishes slavery. Freedom.
Here, we see a crystallization of yeomanry in White Anglo-Saxon Protestant (WASP) culture, which peaks in the American South. They have a strong distrust in government, public programs, and taxation. There is a strong "what's mine is mine" culture, where clichés like "the only things you can't avoid is death and taxes" thrive. "Conservative" to them mostly means "smaller government, lower taxes". In short, they believe that the freer they are, the happier they will be. Debates in American politics, from abortion to gay marriage to taxes, are all based on conceptions of freedom. It is also the theme of so many Hollywood films.
Feminism is rooted in the same freedom-seeking individualist liberalist mindset. Whatever gets in the way of women's liberation - even if it is God Himself - must be cast aside.
Freedom in Islamic literature would be "huriyya", which is really just a legal technicality - you are either a slave, or you are "free". Otherwise, our books do not take much stock in the concept. We do have treatises on "huquq", which is often translated as "rights", but a more accurate translation is "responsibilities towards". For example, the haq of a woman is the responsibilities of an Islamic society towards that woman. It is an onus.
Responsibility and duty often fly in direct contradiction to freedom. Yes, we have free will, but Islam legislates things that we *should* and *ought* to do, and there are consequences to not fulfilling those responsibilities.
Does freedom lead to happiness? It is actually our responsibilities that often make us happy. There is no growth in a care-free life with no schedule, no family, no commitments, and no work. These things tie us down, but they also build us up, fulfill us, and make us better people. No pain, no gain. Likewise, despite the fact that women's rights have increased over the past few decades, women's happiness has decreased according to many studies. Individualism teaches us that self-sufficiency is the key to happiness, when in actuality, success is sometimes found in submission.
Islam literally means Submission, because it is the recognition that we are all imperfect servants. We do not choose which family we are born into, nor our race, nor our health, nor our age, nor our genes, and often, not even our social conditions. None of us are truly free, and the most free of us is not necessarily the happiest. Rather, true, heartfelt contentment is in knowing God. We are born to look for Perfection; we seek it in our looks, our grades, our power, our status, our spouse, our children; but we all - sooner or later - realize that Perfection lies only in Him alone. Trust in Him gives you that true contentment, the ability to let go of the wheel, fear nothing but Him and accept all that He allots for you. Contentment.
If you are a believer, then your worldview should reflect your belief. We cannot import a cultural ideology that convolutes our belief. In many respects, jahiliyya represented what many of us today consider to be "freedom". But the Prophet Muhammad (s) came with accountability, and that turned the entire world around.
Recent EntriesLatest Entry
Click on the Blogs tab at the top of the homepage.
Click on the button that says "Create a blog."
Fill in the special title name for your blog, and click the "Continue" button. Your blog is ready!
Click on "Add blog entry" to write your first blog post, and save it by clicking "Submit entry."
The next time you want to create a new blog post, do not create a new blog. Members are only allowed to create one blog. When you are in your own blog, click on the button that says "Add Blog Entry."
Recent EntriesLatest Entry
[This will be a series of blog entries on the history of ShiaChat.com; how it was founded, major ups and down, politics and issues behind running such a site and of course, the drama! I will also provide some feedback on development efforts, new features and future goals and objectives]
Part 1 - The IRC (#Shia) Days!
Sit children, gather around and let me speak to you of tales of times before there was ever high-speed Internet, Wi-Fi, YouTube or Facebook; a time when the Internet was a much different place and 15 year old me was still trying to make sense of it all.
In the 90s, the Internet was a very different place; no social media, no video streaming and downloading an image used to take anywhere from 5-10 minutes depending on how fast your 14.4k monster-sized dial up modem was. Of course you also had to be lucky enough for your mom to have the common courtesy not to disconnect you when you’re in the middle of a session; that is if you were privileged enough to have Internet at home and not have to spend hours at school or libraries, or looking for AOL discs with 30 hour free trials..(Breathe... breathe... breathe) - I digress.
Back in 1998 when Google was still a little computer sitting in Larry Page and Sergey Brin’s basement, I was engaged in armchair jihadi-like debates with our Sunni brothers on an IRC channel called #Shia. (Ok, a side note here for all you little pups. This is not read as Hashtag Shia, the correct way of reading this is “Channel Shia”. The “Hash tag” was a much cooler thing back in the day than the way you young’uns use it today).
For those of you who don’t know what IRC was (or is... as it still exists), it stands for Internet Relay Chat, which are servers available that you could host chat rooms in and connect through a client. It was like the Wild West where anyone can go and “found” their own channel (chat room), become an operator and reign down their god-like dictator powers upon the minions that were to join as member of their chat room. Luckily, #Shia had already been established for a few years before by a couple of brothers I met from Toronto, Canada (Hussain A. and Mohammed H.). Young and eager, I quickly rose up the ranks to become a moderator (@Ali) and the chatroom quickly became an important part of my adolescent years. I learned everything I knew from that channel and met some of the most incredible people. Needless to say, I spent hours and dedicated a good portion of my life on the chatroom; of course the alternate was school and work but that was just boring to a 15 year old.
In the 90’s, creating a website was just starting to be cool so I volunteered to create a website for #Shia to advertise our services, who we are, what we do as well as have a list of moderators and administrators that have volunteered to maintain #Shia. As a result, #Shia’s first website was hosted on a friend’s server under the URL http://786-110.co.uk/shia/ - yes, ShiaChat.com as a domain did not exist yet – was too expensive for my taste so we piggy backed on one of our member’s servers and domain name.
The channel quickly became popular, so popular that we sometimes outnumbered our nemesis, #Islam. As a result, our moderator team was growing as well and we needed a website with an application that would help us manage our chatroom in a more efficient style. Being a global channel, it was very hard to do “shift transfers” and knowledge transfers between moderators as the typical nature of a chatroom is the fact that when a word is typed, its posted and its gone after a few seconds – this quickly became a pain point for us trying to maintain a list of offenders to keep an eye out for and have it all maintained in a historical, easily accessible way.
A thought occurred to me. Why not start a “forum” for the moderators to use? The concept of “forums” or discussion boards was new to the Internet – it was the seed of what we call social media today. The concept of having a chat-style discussion be forever hosted online and be available for everyone to view and respond to at anytime from anywhere was extremely well welcomed by the Internet users. I don’t recall what software or service I initially used to set that forum up, but I did – with absolutely no knowledge that the forum I just setup was a tiny little acorn that would one day be the oak tree that is ShiaChat.com.
[More to follow, Part 2..]
So who here is still around from the good old #Shia IRC days?
وكان يخرج إلى المقبرة فيتكلم فيرى أمثال الجراد على القبور
Mughira used to go to the graveyard and intone something. Insects like locusts would then be seen crawling over the graves
أول من سمعته يتنقص أبا بكر وعمر المغيرة المصلوب
The first person I heard abusing Aba Bakr and Umar was al-Mughira the Crucified
al-Mughira b. Sai’d al-Bajali was a blind Mawla (non-Arab origin) of Khalid al-Qasri, the governor of Iraq under the Umayyads. He claimed to be a follower of Imam al-Baqir عليه السلام but perverted the Imam’s teachings while cultivating a personal following around himself in Kufa.
قال الصادق: ... المغيرة بن سعيد لعنه الله دس في كتب أصحاب أبي أحاديث لم يحدث بها أبي ...
Imam al-Sadiq عليه السلام said: “…al-Mughira b. Said - may Allah curse him - has interpolated into the books of the companions of my father (i.e. al-Baqir عليه السلام) narrations which were not narrated by my father …”
قال الصادق: ... فكلما كان في كتب أصحاب أبي من الغلو فذاك ما دسه المغيرة بن سعيد في كتبهم
Imam al-Sadiq عليه السلام said: “… so whatever is in the books of the companions of my father - of Ghulu - then that is what was interpolated by al-Mughira b. Sa’id in their books”
After the death of al-Baqir, Mughira shifted his allegiance to Muhammad b. Abdallah b. al-Hasan al-Nafs al-Zakiyya who claimed to be the Mahdi. The going into hiding of this “Mahdi” due to fear of the Abbasids was the cue for Mughira to claim that there would be no Alid Imam after him. Mughira now claimed that authority had devolved to him and would remain so until the return.
With this new-found authority, Mughira began teaching a highly esoteric doctrine influenced by an allegorical interpretation of the Qur’an and remnants of Gnostic thought in the sectarian milieu of Iraq.
One explanation for Mughira’s success is his ability as a magician dabbling in the occult. The sinister powers imputed to Mughira indicate the sort of charismatic hold he appears to have had over his followers.
قال الصادق: لعن الله المغيرة ابن سعيد، ولعن يهودية كان يختلف إليها يتعلم منها السحر والشعبذة والمخاريق ...
Imam al-Sadiq عليه السلام said: “May Allah curse al-Mughira b. Said, and may Allah curse the Jewess, he (al-Mughira) used to go to her (the Jewess) regularly and learn from her sorcery, magical illusions and wondrous tricks …”
The end for al-Mughira b. Sa’id came when he joined forces with another Ghali named Bayan b. Sam’an and rose in revolt in 119 AH against the aforementioned Khalid.
The rebellion was quickly put down and the two leaders as well as some of their followers were executed.
قال الرضا: كان المغيرة بن سعيد يكذب على أبي جعفر عليه السلام فأذاقه الله حر الحديد
Imam al-Ridha عليه السلام said: “al-Mughira b. Sa’id used to attribute lies to Abi Ja’far عليه السلام so Allah made him taste the heat of the iron”
Mughira was Mawla (freed-man) who spoke ungrammatical Arabic. This has led to speculation that his beliefs were influenced by prior religious traditions in the communities of late antique and early Islamic Mesopotamia. We know, for example, of the presence of Marcionites, Manicheans, Mandeans, and various gnosticized pagans in seventh and eighth-century Iraq.
The task of specifying the exact tradition from which he emerged is made all the more difficult when one notes that Mughira, both as sorcerer and as Gnostic, was working in a line of Aramaic syncretists who followed a ‘free borrowing of formula’ for their wonder-working and propaganda. At the same time, caution must be exercised because most of the information about Mughira comes from heresiographers who came centuries later and had their own polemical axes to grind.
In spite of this, the following are some distinctive teachings linked to Mughira and tentative identifications that scholars have drawn for their origins:
Mughira promulgated a notorious creation drama. He had a Man of Light (anthropomorphic God) create both light waters and dark waters and then create mankind out of these waters before proceeding to write their future acts of belief and unbelief on his palm with his finger. This cosmogony has parallels with what the Baptizing sectarians of Iraq have their Mandean demiurge doing.
Mughira explained the creation of the sun, moon, heavens and stars in this way: “Then looking into the ocean, He (the Man of Light) saw His shadow, so He went forth to seize it. He plucked out its two eyes and created out of them two suns and He blotted out some light from the moon. Then, out of the physical forms of His shadow, He created the heavens and the stars …”
Friedlaender has recognized that the image of Mughira’s Man of Light looking down into the dark waters to create is an echo of such Mandean imagery as: “When Life ... had thus spoken, Abatur rose and opened the gate. He looked into the Dark Water and at the same hour was formed his image in the Dark Water”.
Mughira shares with the Mandeans the mythic idea of the substantiality of an image, reflection, or shadow as representing a real part of the original entity from which it became detached.
Mughira had an obsessive concern with the ritual purity of water and preventing its defilement. This echoes the centrality of ‘living’ or ‘flowing’ waters in Mandean rituals, hence the necessity of living near rivers, as opposed to ‘stagnant’ or ‘turbid’ water which was seen as insufficient.
عن الأعمش قال: جاءني المغيرة ... ثم قال: طوبى لمن يروى من ماء الفرات. فقلت: ولنا شراب غيره؟ قال: إنه يلقى فيه المحايض والجيف. قلت: من أين تشرب؟ قال: من بئر
al-A’mash reports: Mughira came to me … and said: Blessings be on the one who drinks water of the Euphrates. I said to him: Do we have anything else to drink from? He said: Not if menstrual blood and corpses are thrown into it. I said: Where do you drink from. He said: From a well.
كان يقول بتحريم ماء الفرات وكل نهر أو عين أو بئر وقعت فيه نجاسة
Ibn Athir claims that Mughira used to forbid water from the Euphrates or any river or spring or well into which Najasa (pollution) had fallen.
عن أبي هلال: سألت الصادق عليه السلام: أينقض الرعاف والقيء ونتف الإبط الوضوء؟ فقال: وما تصنع بهذا؟ هذا قول المغيرة بن سعيد، لعن الله المغيرة ...
Abu Hallal asked Imam al-Sadiq: Do nosebleed, vomit, and armpit hair nullify ritual purity? Imam al-Sadiq عليه السلام replied: Why are you meddling in such matters? This is the doctrine of Mughira b. Sa’id. May God curse al-Mughira …
Particularly noteworthy is Mughira’s preoccupation with menstrual blood, which is not surprising in light of what we are told in Sefer Ha-Razim, that, the ‘impurity’ of the menstruating woman nullifies the success of the Jewish magician.
زرارة قال: قال - يعني أبا عبد الله عليه السلام: إن أهل الكوفة قد نزل فيهم كذاب، أما المغيرة فإنه يكذب على أبي عليه السلام قال: حدثني أن نساء آل محمد إذا حضن قضين الصلاة وكذب والله، عليه لعنة الله، ما كان من ذلك شيء ولا حدثه ...
Zurara quotes Imam al-Sadiq عليه السلام saying: A liar has descended amidst the people of Kufa. As for Mughira then he lies about my father and says: ‘he (al-Baqir) narrated to me that the womenfolk of the family of Muhammad do make up the prayer (Qadha) after their menstruation cycle’ but he has lied by Allah! May Allah curse him. No such thing happens and nor did he (al-Baqir) inform him of this …
In this instance, we see Mughira overriding the ancient taboo by the superior purity of the house of Muhammad, an example of the old ways which he transformed in his new version of Islam.
There is some evidence that al-Mughira b. Sai’d was called by the title al-Abtar.
المغيرة بن سعيد لقبه الأبتر
This might be of significance.
The centerpiece of Mughira’s revelation was the figure of the creator. Here, reconstructed from several reports, is one description:
“He is a man of light, with a crown of light on his head, He has the body and limbs of a man. His body has an inside, within which is a heart, whence wisdom flows. His limbs have the shape of the letters of the alphabet [abjad]. The mim represents the head; the sin the teeth; the sad and dad the two eyes; the ‘ain and ghain the two ears; as for the ha’, he said: You will see in it a Great Power, and he implied that it was in the place of the genitalia and that he had seen it [on a heavenly ascent]; the alif was in the place of the foot …”
Mughira’s description of his ‘Object of Worship’ with its famous depiction of a Man of Light with the letters of the alphabet corresponding to his members - employs a Gnostic technical term ‘Great Power’ associated with the divine figure.
It happens that the coincidence of the name ‘Abatur’ and the term ‘Great Power’ is attested to in an eighth-century account by one Bar Khonai while describing the doctrines of the Mandeans: “They said that before the heaven and the earth were - there were great powers resting on the waters. They had a son whom they would call Abitour”.
The coincidence of name, doctrine, place, and date would all support a possible connection with Mughira.
The Imams shared something of the divine attributes in Mughira’s theology. Ghulat used the term Tafwidh to cast Muhammad and/or ‘Ali as demiurges, who were ‘entrusted’ with over-seeing some crucial activities after the initial creation was begun by God. ‘Ali was especially favored for this demiurgic role. Some evidence for this can be found in statements made by Mughira which assign to Ali the ability to give life to the dead (independent of Allah).
قال: قلت: دعنى من هذا كان علي يقدر أن يحيي ميتا؟ قال: أي والذي فلق الحبة لقد كان قادرا أن يحيى ما بينى وبينك إلى آدم
al-A’mash reports that he asked Mughira: Was Ali able to give life to the dead? Mughira said: By the one who split the seed - he (Ali) was able to resurrect all those between me and you up to Adam (all mankind).
لو شاء أحيا عادا وثمود. قلت: من أين علمت ذلك؟ قال: أتيت بعض أهل البيت فسقاني شربة من ماء فما بقي شيء إلا وقد علمته
In another variant Mughira is supposed to have said: If he (Ali) wishes he gives life to Ad and Thamud. When al-A’mash asks him about how he came to know that - he said: I went to one of the Ahl al-Bayt who gave me water to drink - which made me know everything.
This is why the Imam al-Sadiq عليه السلام said when speaking about Mughira:
لعن الله من قال فينا مالا نقوله في أنفسنا، ولعن الله من أزالنا عن العبودية لله الذي خلقنا وإليه مآبنا ومعادنا وبيده نواصينا...قال الصادق: ...
May Allah curse the one who says about us what we do not claim for ourselves. May Allah curse the the one who excludes us from being servants to Allah who created us, to whom will be our return and in whose hand is our foreheads [we are totally submissive to him].
Wasserstrom, Steve. “The Moving Finger Writes: Mughīra B. Saʿīd's Islamic Gnosis and the Myths of Its Rejection.” History of Religions, vol. 25, no. 1, 1985, pp. 1–29.
هر کجای این جهان آشوب و جنگ
آه مظلومان زند بر قلب چنگ
آن که بنیان ستم باشد از او
مرگ بر او, ننگ بر او, نفرین بر او
*"شیعه یعنی لا فتی الا علی"
پیروی از حق و بیعت با ولی
از نوای نخل و شیونهای چاه
سرخ رنگ میگردد فلک هر بامگاه
ترک کن این قوم بی فرهنگ را
این سرای ننگ پر نیرنگ را
یاد کن محراب خونین رنگ را
بوسه ی سرخ سروش مرگ را
پیکر بی سر, گلوی پاره را
شام تلخ مردم آواره را
اشک لیلا, ناله ی شبگیر را
دست و پای در غل و زنجیر را
شیعه یعنی انتظار و صبر و درد
خالقان عشق, مردان نبرد
کربلا, عاشوریان بی قرار
شیعه یعنی شور رفتن سوی یار
ای تو هارون رهنمای راه راست
سامری آمد بگو موسی کجاست
سامری بدعت به دین انداختست
گر نباشی کار مردم ساختست
تا به ظهر آمدن در التهاب
در تب و تاب ظهور آفتاب
چون به فردا آید آن شاه وزین
جهل را راند از روی زمین
میکشد آن که ضعیفان را بکشت
ابلیس را, آنکه بر حق کرد پشت
آنکه بشکست حرمت ناموس را
واپسین فرزند دقیانوس را
پرده برمیدارد از رازی گران
فاش میگردد حقیقت بر جهان
شهسوارا! مردمان مستت شوند
همچو مومی نرم در دستت شوند
ای خیال شوم ابلیس لعین
نایب الشیطان بر روی زمین
ای به رنگ خون, انگشتان تو
استخوان مردمان بر خوان تو
کرده پر از خون, هوس, جام تو را
شوم میبینم فرجام تو را
از چه لذت میبری؟ از سرکشی؟
از خیانت, ظلم, نامردی, حق کشی؟
بر ضعیفان و یتیمان تاختن؟
پرچم حق را به زیر انداختن؟
رایت ظلم و ستم افراشتن؟
کیسه ها از مال خلق انباشتن؟
کاخ خود را روی کوخی ساختن؟
یا که از روی هوس, دل باختن؟
ای خداوند جهان بیکران
ای فراتر از مکان و از زمان
ای خداوند رحیم و رحمدوست
ای که افسار جهان در دست اوست
بارالها طاقت دنیا کم است
روزگارش مملو از درد و غم است
پرده افکن از رخ خورشید شرق
تا بیاندازد به دلها نور و برق
زود گردان ای خدا دیدار را
برشکن فرهنگ استکبار را
* مصرع عاریتی
- Read more...
- 0 comments
I’m sorry today that your father wouldn’t let you talk to your sister
it broke my heart and I cried for you
I know you didn’t deserve it today and you are not strong enough to speak out
i will always be your voice and I will not stop fighting for your rights
- Read more...
- 0 comments
I shouldn't even have to put juggling religion in the title, because Religion should be the base of everything. Yet, I found myself struggling, when my work schedule became so hectic that I had no more balance in my life. Life just began with work and ended with sleep. I craved to be more spiritual and do more Islamical duties, but I was drained emotionally, physically, and mentally. So I fought for my rights to get at least a couple of days to recharge. Because without religion life becomes empty and boring. This world can zap all of your high spiritual energy and make you into a robot. Dealing with rude customers all day can make you numb to people and harden your heart. It can make the zest for life gone and make you cynical. Allah gives us religion as a blessing to keep us grounded, to give us heart, and to motivate us to do our best in this life so we can have it even better in the next.
If you feel yourself slipping away from the rope of God- start with tsbeh of God's name and do Salawt and Inshallah you will recharge. And the evil spirits will not bring you down nor can they dull your glow.
- Read more...
- 0 comments
This post is inspired by a document produced by the EU and for which there is a link at the bottom of the page. While it may seem technical (in terms of its use of economics), the executive summary should be very readable.
It's a coincidence that I've come across this right now, because I had been thinking about these issues recently in light of events in Iran. As a result of which there had been remarks made in the western media about that country's economic growth or the perception of the lack of such growth.
The natural question obviously is whether or not economic growth as usually measured is a useful indicator of national economica and social well-being.
I'll give a very simple example of the attendant problems. In the UK there is now a fashion for attending gyms and health clubs. This is a good thing. However people have to pay fees to do this and obviously this helps to exclude poorer members of society. Those fees count as part of a nation's economic output, so using that measure they look good.
Now consider an alternative example. In my recent visit to Iran I saw that the Hasht Behesht palace gardens in Isfahan had exercise equipment available for the public to use free of charge. Some public parks in western countries have these as well. However, although these are available for anyone to use, because they are free, their use does not count as an element of economic activity.
The same applies to all forms of socialised provision. Go and see a movie, that's economic output. Go to mosque and pray, that isn't. Take an anti-depressant, economic output. Go to a shrine and ask an Imam (a.s.) for intercession with God to help solve your problems, that's not economic output.
Basically, monetising exchanges (charging people for things) helps show economic growth. Doing things because they are for the wider good of society or religiously mandated - doesn't. Looking after your parents at home? No good for economic growth. Pay a carer to look after them, that shows up in the national statistics. You see the issue here. Activities that are good morally, socially and environmentally don't show in GDP statistics. Islamic societies need alternative measures.
Structure of upcoming posts related to this topic:
What is meant by Akhbarism?
It's inception and continuation
Akhbarism and the onset of Salafism
(Intermission - Some general laws that govern human thought/ideologies)
Akhbarism and the decline of human thought
Akhbarism - ideas and behaviours
Usooli doctrines and the Akhbari reality
Akhbarism and Secterianism
The Quran and Akhbari contradictions
The Narrations and Akhbari contradictions
Akhbarism and the creation of (new) religious rites and rituals
Akhbarism, ‘israeli’ narrations and other fabrications
Akhbarism and the cause of decline of Shi'ism
The Quran confronts the Akhbaris
- Read more...
- 0 comments
[Octonauts is a television programme for children on the BBC]
“Abbas are you still watching Hottentots?” asked Abbas’s Dad coming into the kitchen
“But Baba, my breakfast isn’t finished yet!” said Abbas, pointing to the few scraps of omelette left on his plate.
“It’ll soon be lunchtime, so I am taking away laptoppy and you can finish breakfast all by yourself,” said Baba, “and remember to bring the battery-start with you.”
“Baba, why do you call Octonauts Hottentots?” asked Abbas, as his dad took away the laptop.
“Because Octonauts sounds like Hottentots.” came the reply.
Just then the doorbell rang and Baba opened to the door to let in Sakina and Zehra.
“Dot, haven’t you changed your clothes yet?” asked Zehra, pointing to Abbas’s nightclothes.
“I was having my breakfast.”
“And very slowly too, by the looks of it,” observed Sakina. “Where’s Mimi?” She must be on the desktoppy.”
“Because Octonauts sounds like Hottentots.” came the reply.
Just then the doorbell rang and Baba opened to the door to let in Sakina and Zehra.
“Dot, haven’t you changed your clothes yet?” asked Zehra, pointing to Abbas’s nightclothes.
“I was having my breakfast.”
“And very slowly too, by the looks of it,” observed Sakina. “Where’s Mimi?” She must be on the desktoppy.”
“It’s probably an Abujan word, like doogi-doogi.” answered Sakina with an air of authority.
“But Baba said that it was because Octonauts sound like Hottentots, so are Hottentots another cartoon or are they real?” asked a puzzled Abbas.
“I think it’s because the name Octonaut sounds like Hottentot,” replied Zehra resignedly.
“But what is a Hottentot?” asked Abbas.
“It’s definitely a sound,” said Mimi.
“But is that all it is?” Sakina wondered out aloud.
“It’s a special kind of sound,” interrupted Abujan. “Hottentot sounds like the language the southern African tribe the KhoiKhoi speak and that’s why the Dutch, when they entered Africa, called them the Hottentots. It also sounds like Octonaut, so that’s why I called the Octonauts Hottentots.”
It took the four kids a little time to take it all in. In the end Abbas observed, “So, it wasn’t a made-up Baba word?”
“Yes the word wasn’t made up, but I think the explanation was,” smiled Sakina.
Abbas was getting confused, “So the KhoiKhoi aren’t real?”
“Yes they are real and the Dutch did call them Hottentots, but Abujan deliberately calling Octonauts Hottentots because of it, that I am not so sure about.”
“But the explanation sounds good,” added Mimi.
Zehra peered at the screen of the desktop. “What are you doing Abujan?”
“I am writing an email to a friend, princess.”
“What are you writing?”
“After children leave the big, secondary school they go to university and at university they have to do research projects. Sometimes when they write about the projects, they’re told to write how they started with an idea and then explain how they did the project and what results they got. What actually may have happened is that they started with an idea, which got changed half-way through the project. I’m telling my friend that sometimes the story sounds better if you changed what really happened to make it seem as if it was all deliberately planned from the start, even though it wasn’t.”
“You mean a bit like the Hottentot story,” Sakina’s voice came from nowhere, but she’d obviously been listening.
- Read more...
- 0 comments
As some of you know I'm a christian who converted and still living in a christian household practicing my religion in secrecy. Before i discovered islam and before i committed I used to camp in nature and i have this photography hobby. This year i decided to tell my parents i'm going camping in the nature in our country for 6 days and in this way i managed to travel to iraq.
We went me and my friend alone, we had people there in iraq who were having us as guests. The moment we went to the airport the struggling begun, we missed our plane which was in the morning, we waited the whole day for available seats but it was way too crowded. On that day, the last plane had 4 overbooked seats, basically they sold them seats which didn't exist, so Alhamdulillah they fixed us with them, we went from Lebanon to Turkey and from turkey to Najaf, we arrived to najaf at 3 am in the morning without sleep. This was on wednesday and the arbaeen is on friday.
We took a cab to visit imam ali, there was a point where the taxi couldn't go further, so he dropped us and i literally started running with my bag i couldn't believe i'm miles away of My Imam. When i reached it was so overwhelming, WHAT A MYSTERY HE IS! I felt powerful that he is my leader i felt like he's right there looking at me i literally felt his presence i felt the utmost sympathy which was coming from him it felt as if i'm visiting my guardian, my protector. It was very strange and pleasant.
We couldn't stay more, so we went to the house where we were staying at, we ate and we started walking from imam ali's makam to the first pole. I reached the first pole and started feeling the weakness of my body. It is worth to mention here that I'm athletic, I run since almost 4 years everyday and i do some very intense workouts (interval training, lactic acid training, fartlek training, etc). But walking is nothing like running.
First of all No one told me how much it was hard to finish the 100km walk. No one told me i should get some doaa to listen to quran perhaps or latmiyat or whatever else, and all people told me it's very nice it's fun you feel the spirituality, etc... So i went there having this mentality, i wasn't mentally prepared for it. I hit the 200 pole and i seriously started questioning if i can continue or not. I called friends who reached to 950 pole and they started insisting on me that i should take a taxi and go to them. This was at maghreb prayer after 6 hours walking. After they called me several times telling me to come i started thinking if this was my case then what was the case of sayeda zeinab or roukaya or soukayna and the whole household of ahlulbayt?! The thought of me not being able to finish it ached my heart and it made me cry. I rested, my friend told me that she will carry my bag to help me and with the grace of God i started walking. With all the psychological and physical pain, suffering, sleeplessness, shivering (due to the hectic situation), swallowed feet, empty stomach, burning feet, cramps, i reached at 12.30 am to 634 pole. The thing that didn't help was the pace of my friend she was always 10-20 meters ahead of me, so there was no talking or conversations to help me forget about the pain. But she really helped by carrying my bag. So we slept at 1.30 am till 3.30 am the noise and all the snoring didn't help much. We prayed i slept 2 hours after that then continued to walk. The second day i was falling asleep when i was walking, i started having the flu with the fever and when i rested for few minutes I'd fall asleep on the chair. Nevertheless, We continued and we finished with couple of km left which i finished the second day because there were a big number of crowd, more than any other year and i didn't have the energy anymore to withstand all this crowd and walk among them.
We reached the shrines of imam hussein and aba l fadel on saturday in the afternoon, we waited for couple of hours but it was all worth it, you can't exactly feel a lot of spirituality because you can't sit and focus your thoughts and get your head together. Everything was so quick. And if you want to sit for example pray talk to the imam someone comes and hits you.
Of course there is special energy at every makam, you feel something different, for example when i reached the shrine of imam hussein i couldn't believe that i'm standing in front of the one and only man who's earth and skies are created due to his sacrifice. That we exist due to his sacrifice, everything we are everything we have is from Ashura.
The rest of the trip took it's flow, other things happened but alhamulillah we managed everything in the end.
"الأجر على قدر المشقة" It means you get rewarded as much as you tolerate pain and hardships.
When i came back home, I accidentally forgot my ticket in the bag so when mom was removing the clothes to wash them she saw the ticket of course she snapped but she didn't tell my father or else he would have kicked me out of the house, it is the one and only time she didn't mention anything, because before that when she sensed that i was fasting or doing things related to religion she told my dad right away, but this time she couldn't. Everyone of us is protected by the imam of our time, he handles our matters all the time.
I hope this was an inspiration to the readers and i hope everyone will experience this zyara, because after my personal experience i realized that the walk part is very essential for our Akida (creed), it is a kind of training.
I've intended for this post to be a placeholder until I publish my next entry on the linguistic history of the Arabic language until the early Islamic period. I've adapted it from a post I made elsewhere. It represents an early phase in my research on the religions in pre-Islamic Arabia, it's rather informal but so is the nature of my research right now. InshaAllah it'll be added to, corrected, and fixed as time progresses.
The presence of Christianity in Arabia was already centuries old by the time the Prophet was born. Historical Arabia was identified as a region spanning from the Eastern banks of the Nile to the Euphrates and as far north as the Syrian desert. According the Socrates Scholasticus, the Byzantine ecclesiastical historian, not the Athenian philosopher, a Queen Mavia (ماوية) of the Ishmaelites, who reigned from the late fourth century to the early fifth century, converted to Christianity. She went on to appoint a Bishop named Moses, another "Saracen" (Arab) who led a monastic life and was reputed to preform miracles. Eusebius writes about an Arab Monarchian named Beryllus, Bishop of Bostra. He believed that Christ was a distinct divinity but only possessed the Divine nature of God the Father after the incarnation. Origen of Alexandria converted him back to "orthodoxy" (in the lower-case sense of the word, not upper-case sense referring to the Orthodox Churches).
It seems that by the birth of Prophet Muhammad there was a major presence of various "heretical" Christian groups. A misattributed dictum of St. Theodoret of Cyrrhus states that "Arabia hæresium ferax", "Arabia is the bearer of heresies". Scholars have attempt to identify the groups present in Arabia using antique and mediaeval sources and the Qur'anic description of their doctrines.
Theophilos Indus, an Arian Bishop sent by Emperor Constantius II to Asia via Arabia as a missionary. He is reported to have converted the people of Himyar to Arianism. He was Heteroousian, a follower of the theologian Aetius, who denied that Christ and God the Father were of the same substance. It's possible that Arianism survived in the region.
There was also a presence of Severan Monophysites, followers of Severus of Antioch who believed in the "natural union" of Christ's two natures, concentrated on the Red Sea coast (Hijaz and Yemen). The Julianists, a group closely related to the Docetists, are of particular interest due to their rejection of Christ having died on the cross -- a view also found in the Gnostic Apocalypse of Peter (where Christ is in a tree and laughing at whoever is being crucified). Irfan Shahid states Ashab al-Ukhdud (People of the Ditch) that the Qur'an mentions were Monophysites. Their account is also mentioned in text called "The Book of the Himyarites", a Syriac work which was translated into English by Axel Moberg. Their leader was St. Arethas (Harith) was written about in the 7th century text Acta Sancti Arethæ/Martyrium Sancti Arethæ.
There was also a Nestorian presence in Arabia. The Prophet was aware of this and the Qur'an even employs the Nestorian idea of "Isa b. Maryam" to deny that Christ is the Son of God. The aforementioned Book of the Himyarites also has a passage were Dhu-Nuwas employs Nestorian terms to refer to the Christology of the "majority of Christians" (in his realm).
Though Monophysitism did become dominate after the fall of Dhu-Nuwas, Nesotrianism returned with the conquest of South Arabia by the Sassanids. In the lifetime of the Prophet, Nestorian missionaries from Najran would go to Ukadh to preach, and Prophet Muhammad encountered one who left an impression on him, Quss b. Sa'idah al-Iyyadi. He was possibly a bishop of Najran. Irfan Shahid mentions this as a matter of fact in "Islam and Oriens Christianus". However, he's also argued against this position in his entry on Quss b. Sa'idah in the Brill Encyclopaedia of Islam, saying that it was just a conflation of several facts about him and the Episcopate of Najran.
Shahid believes there also might have been an Ethiopic Christian presence. This is based on what seems to be Ge'ez terms being used by the Qur'an, such as Nasara rather than Masihiyyun, Isa rather than Yasu'. Though in the case of the latter Arthur Jeffery demonstrates how this could have also happened as a result of natural linguistic corruption when the word transferred from Syriac to Arabic.
References and Further reading:
Irfan Shahid's article "ISLAM AND ORIENS CHRISTIANUS: MAKKA 610-622 AD" represents a bulk of the research here, I would highly recommend it. You might also want to check out Irfan Shahid's series on Byzantium and Arabia. Gabriel Said Reynold's The Qur'an in its Historical Context (both parts one and two) might also prove useful. And Darren M. Slade's article "ARABIA HAERESIUM FERAX (ARABIA BEARER OF HERESIES): Schismatic Christianity’s Potential Influence on Muhammad and the Qur’an ".
- Read more...
- 0 comments
Whenever the topic of death arises, people try to stay away from the discussion. For many, it is an uncomfortable subject, but Sub7an'Allah Allah always reminds us about it in the Quran.
"Allah does not give any breather (or let up) to anyone for death when its fixed time comes." (Surah 63:11)
Every person (nafs) will taste death, ....." (Surah 3:185)
"... no one knows (where) in what land (or place) he will die". (Surah 31:34)
Wherever you may be, death will overtake you, even if you should be within towers of lofty construction. But if good comes to them, they say, "This is from Allah "; and if evil befalls them, they say, "This is from you." Say, "All [things] are from Allah ." So what is [the matter] with those people that they can hardly understand any statement? (Surah 4:78)
In Lebanon, we are constantly reminded of death. Whether it is the martyrs, family members, or from accidents death is heard about in a daily basis.
I have a vivid image of death. I saw a dead mouse once. First, I didn't notice it, but there was a wretched smell. I was looking to see where it was coming from. I found it hidden between fake flowers. I wanted to dispose it, and I got a metal utensil to put it in a plastic bag. Of course, I wrapped my scarf around my nose, because the stench was unbearable. I saw it's yellow front teeth sticking out. But what was the eye opening image that I was left with? It was the hundreds of white maggots that was crawling out of it.
I was crying and talking to myself at that point. Is this how I will end up? That my grave will be a house of maggots? (bayt al dood)
Oh God have mercy on us.
God sends us so many warnings and signs throughout our life time. We are not for this world. Every living thing will experience death. A fact of life, if only people realize there time in this world is limited, would so many crimes, and evilness exist? Unfortunately, many people see death as far away and live carefree.
If more people would focus about where they will eventually end up, I think this world would be an easier place to live in. But people plan 30, 40, 50 years ahead and will do whatever it takes to reach there goals. But the real question is, "What have you done for yourself for the Hereafter?"
M3 Salamah, FE AMIN Allah
- Read more...
- 0 comments
Carrying on from part 1- http://www.shiachat.com/forum/blogs/entry/311-understanding-negative-thought-processes/
I wanted to speak about the impact cognitive distortions (negative thoughts) can have on us.
The impact of Cognitive Distortions
Psychologists recognise that there is a relationship between our thoughts, feelings, physical sensations and the resultant behaviour. Anyone recognise this vicious cycle?
We are constantly trying to interpret the world around us, sometimes without even realising it. Thoughts are electro-impulses in the brain, not statment of facts, so dont believe everything you think! These interpretations will be a byproduct of our upbringing, previous experiences, culture, religion and many more and some types of thoughts can lead to particular emotions.
Therefore, we shouldn't ASSUME everything because you will make an ASS out of U and ME!
The above is typical of the cycle that takes place once we get a negative thought that we may dwell on. It, then, becomes a habit, so trying to change that thought to a more realistic and balanced one would be beneficial. The question that arises now is how we can achieve that.
Journalising your thought processes
One such way to change our negative thinking style may be documenting your thoughts which is something people find helpful in this regard, as it’s a way of becoming familiar with the negative thought patterns you tend to become fixated on, and is one method of letting out how you feel.
Having a thought diary can be very helpful for many people and can actually be effective for so many conditions, such as feeling socially anxious, OCD, GAD (generalised anxiety disorder), depression and many more mental health problems. You can also add columns where you rate your anxiety/mood from 0%-100%, you would then reframe (change) that negative thought to a more balanced one and rate your anxiety/mood again from 0% -100% to see how much it has decreased.
Thought records like the one below can also be helpful and are less overwhelming if you don’t want to add lots of columns.
Another less intense journaling technique is keeping a gratitude journal. The process is quite simple. Every night, before you go to bed, you write down three to five things for which you are grateful. The trick is that you can’t use the same ideas every day, so you can try to search your soul for what you are grateful for today and then write it down.
If you feel a thought diary is not something that works for you, then think about what might. Using art as a form of art therapy such as colouring, painting or Caligraphy? Audio recording yourself or speaking to yourself in the mirror?
(I know this sounds totally weird but it works for some! No one has to know :p ) Or how about using mind maps? The main thing is finding what works for you as an individual. Hope this helps!
Inshallah in the next part I will be focusing on how to set and achieve goals.
“I only complain of my grief and sorrow to Allah (s.w.t)” [12:86]
Just a little side note, I decided to write this and post this blog entry at this time because I’m currently I wanna do something light-hearted before my next blog entry. I’m currently working on the next blog entry (which is already a little less than three pages in) but because how serious and how much research I need to cover to make sure I don’t make a mistake, I wanna take a break and do something light.
And yeah I even procrastinate while working on blogs, I have one file called Frustrations Watching Muslim Movies, that I made awhile ago and I still haven’t wrote anything in it yet. But to entice you guys (and gals) to come back after this one, here’s a sneak peak of a blog entry coming from a blogger near you:
If you remember in my previous blog entry, I mentioned a Catholic chatroom I like to go to, well during one of our conversations they said the New Testament couldn’t be wrong because of the eye witness recorded, their referring to the Gospels according to Mark, Matthew, Luke, and John. Which it is fair to bring that up, but once you look deeper into it, you begin to see some cracks. Now there is some evidence to suggest that the Gospels were not written by Jesus’ disciples, but by people later on. What I wanna do (for the sake of this blog entry at least) is say for sure 100% the Gospels were written by the disciples and (again for the sake of this argument) say that the books in the New Testament were not corrupted and they’ve always been the way they are.
Okay now let’s get back to the main point of this blog:
So this had been something I’ve noticed for a long time and it always seems to happen to me. So picture this, my dad decides to take the family out to eat and we go to a restaurant. So we order, wait for the food, me, my dad, my little brother (and my big brother if he’s there) fill the cups, get the condiments, etc.. So then eventually the food arrives, and french fries happen to be one of the sides (a quick note to point out is that everyone gets the same order), so my dad being the patriarchal tribal chief of the family gives out the food, and you wanna know what? I always get the least amount of fries.
Now some of you might be (justifiably) saying, “Wow, really? There are starving kids in Africa, there are people who would give a pinkie finger for a single fry, and here you are complaining about getting a few fries less.” But it’s not only fires, we could go out to Dairy Queen or some other ice cream place and get some cones and guess what? It’s the same thing, I always get not as much as everyone else. It isn’t a coincidence, someone out to get me. Or what I consider the more logical conclusion, Allah is telling me to lose weight.
What I wrote above isn’t meant to be serious, it’s true though, I do get a little less than everyone else, but I was just trying to make some humor out of something I’ve noticed. So if you’re mad about it, I’m sorry (but I’m still salty about not getting as much fries, for all of you who were disappointed there was no “a Lut,” pun used in the last entry, that salty pun is dedicated to you).
Do you guys ever look up something weird to see if it exists? Now it’s now always haraam… but it usually kinda is. I don’t get pleasure in discovering they exist, most of the time it’s the complete opposite (I still can’t believe someone would do that with the Rugrats). Now don’t look up things to see if they exist if they would be considered haraam, but if it’s not considered haraam, go for it (it’ll definitely give you an edge when you and your friend(s) play random (historical) trivia. In your face, Trevor!)
I think I hate myself a little bit, so much so that a small part of me likes it when I hurt myself. Now I’m not talking about self physical harm, and please if you do that please seek help and talk to someone (I can’t stress that enough), what I’m referring to is that I’ll go looking for anti-Muslim (and Shia and/or theists) media. Now I get angry and upset when watching/reading these things, so why do I do it? I really don’t know. Do I get any enjoyment out of it? No, the complete opposite in fact.
Well I think that’s enough for today. I gotta say I enjoyed doing this and I think it really fits the theme of the blog, which is much more diverse in topics than I originally intended it to. I feel random drabbles sounds like it would be in a blog called Procrastination Contemplation. By the way, I looked up to make sure drabble was a word and that I was spelling it right, and it turns out that it’s for short fictional stories, so I used the word wrong here because all the things I talked about are true. But I really like the name so I’m not changing it.
Something else I noticed is that I feel my blog is kinda at ends with other blogs. Other blogs talk about happiness, marriage, many of them talk about a multitude of religious and philosophical ideas. And what does my blog talk about? The first one was about why I use the username I use, the next was how about a website made me really mad, the one after that was about being polite when debating, and this one is about me complaining about getting less fries, looking up random and sometimes weird stuff, and about how I can’t seem to stop looking for media that puts me in a really negative mood. I feel like I should stick with a certain topic that’s serious but at the same time, I like making the odd blog entry.
This is the last thing before I post this. You people better appreciate this entry, I wrote this in my second hour/period which is an open/free, I should of been doing my math homework that’s due during 4th Period but no, I go and spend that time writing my longest blog entry up to date (four and a half pages).
Hope you enjoyed!
Recent EntriesLatest Entry
When Imam as-Sajjad (as) used to gaze up at the night sky, he would address his Lord saying: O' my Lord! The stars of your sky have set, and the eyes of your creation have closed to rest. Kings have locked their gates, but your gate is always open to those who ask. Allah سُبْحَانَهُ وَ تَعَالَى in the Holy Qu'ran reminds us of how he close is to his servants:
وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ
O'Muhammad and when my servants ask you about Me, indeed I am close. I answer the supplication of the one who supplicates.
My dear brothers & sisters, Allah is near, but we have not appreciated the joy of divine proximity. Muslim philosophers maintain that the goal of God's creative activity, is not as some might think for simply to be a World out there, but rather for Allah and his loved ones to come together as we were before creation. This is the underlying message of the phrase:
إِنَّا لِلّهِ وَإِنَّـا إِلَيْهِ رَاجِعونَ
We belong to God, and to Him we shall return
The famous persian poet Rumi explains this scheme of love. All of us used to be fish, swimming in the ocean of towheed. Unaware of our difference from the water. Then Allah threw us upon dry land, the realm of seperation, longing, pain and suffering. Only by tasting seperation, can we remember the joy of water and desire to return to it. Once we return, we will swim in the ocean of Towheed again, with full awareness of the joy of consummated love.
In a famous tradition Allah سُبْحَانَهُ وَ تَعَالَى reveals to Musa (a) saying:
ذَبَ مَنْ زَعَمَ أَنَّهُ يُحِبُّنِي فَإِذَا جَنَّهُ اللَّيْلُ نَامَ عَنِّي ، أَ لَيْسَ كُلُّ مُحِبٍّ يُحِبُّ خَلْوَةَ حَبِيبِهِ
O'Musa! The one who claims to love me, speaks a lie. For when night sets, he sleeps and forgets me.. is it not that every lover wishes to be alone with his beloved?
My dear brothers & sisters, let us take advantage of the night and whisper to our Beloved because the night is when the lovers meet and it is imperative that we make Allah سُبْحَانَهُ وَ تَعَالَى the object of our love... Wa sallallahu ala Muhammad wa ala tahirin.
Recent EntriesLatest Entry
I know many of us (believers) have been through this, and I personally experienced my boat sinking and I know it is tough getting it back up. But if you won't understand why you have to get back up then you're definitely going to drown.
My point of bringing this topic up is not to scare you away by telling you about the torment of hellfire or the agony in the grave, surely I'll do that by the end of our short exchange, but before everything else I want you to know what benefits and positive change prayers can bring to your life!
BENEFITS OF PRAYING
There are actually a lot; me and you could go on and on about how practicing Islam can benefit you and the people around you, but this once, let me just mention a few of those that I experienced first-hand.
Prayer can be a source of exercise for most people. It keeps check on your physical fitness. All the obligatory acts in prayers benefit greatly to ones health. For example, going to ruku and sajda and tash'had saves one from back pain and knee-joints pain. Prayer also wards off many illnesses.
Down to Earth
When you go down in sujood, it gives you a feeling of how small and insignificant you are in front of all the blessings and creations of Allah سُبْحَانَهُ وَ تَعَالَى. He made so much, and still blesses you and showers upon you from good. Prayer kills your ego and brings you closer to Allah and the reality. Focusing on how you're alone in this world, and how only Allah is your supporter and benefactor even in the time of adversity.
Strengthens the heart and the belief
Prayer gives you the strength that you are lacking when facing adversity. It becomes a driving force when met with a lot of short-comings. It strengthens ones resolve to keep moving forward and facing new challenges while knowing that Allah never burdens a soul more than what it can bear.
Closeness to Allah
When we recite the verses sent down to us Humans by Allah سُبْحَانَهُ وَ تَعَالَى, we naturally feel close to Him. His words are the reflection upon our own-selves. When we make dua to Him and kneel down to Him, it shows that we are ready to give in our desires for pleasing Allah سُبْحَانَهُ وَ تَعَالَى. And that: He is the only "one" we can turn to in the time of adversity... There's nobody else, is there?
Countenance and Spiritual Pleasantness
Did you know that prayers make your face and spirit brighter? Who wouldn't want their face glowing with happiness and zeal. This not only allows others to look at you in good light but also brings a smile to their faces (especially your family). And it takes off a lot of tension from their shoulders (for some reason).
Keeps you away from sins and keeps sins away form you
Now this is note-worthy, because both sound just about the same. So where lies the difference? The difference is that there in you will come a sense of responsibility and a sense of accountability once you start praying. You will become more aware of your performance near Allah سُبْحَانَهُ وَ تَعَالَى, and you'd want to please him more and more. Who wouldn't want beautiful reward from Allah سُبْحَانَهُ وَ تَعَالَى?And alternatively, Allah will keep you away from sins with his authority over you if he finds your actions pleasing. And no doubt, he is the most merciful and the most benevolent. Along with oft-forgiving.
Gets rid of laziness and grooms punctuality
Most of the time we are extremely lazy when it comes to our responsibilities and obligations. But once we start being punctual in prayers habitually, we (Insha'Allah) will become more aware of the limited time we have and the utilization of it. Prayer somewhat grooms the instinct of time within you. When you start praying five times a day, you'll begin to realize if you're spending the remaining time the right way. You will have thoughts like: Am I fulfilling my religious obligations correctly? Is Allah سُبْحَانَهُ وَ تَعَالَى going to be pleased enough with the current me? Have I been listening to every words my parents say? Have I done the job that I must in time?
Sense of Accountability
I know I am kinda repeating myself here, but I couldn't just skip this point. Because this one is very significant when it comes to prayers. In our daily life, if we skip a prayer, do you know how many things go wrong then? How many times we attempt sins and bad acts? Have you ever reflected upon them?Prayer gives you a chance of reflection. And in the future it keeps you intact and in-check that you don't fall astray to bad acts from Satan.
Keeps you pure and clean
Before going to prayer, you remember, that you have to be Tahir (pure from any impurity). Thus this single remembrance can keep you more than enough clean and pure. Also, performing ablution three-to-five or more so times a day, protects you from Satan and his devilish whispers.
Takes away nightmares and bad dreams
I am sure many of us had nightmares or dreams that were bad, something you wish you'd never seen. But if you sleep after doing a wudu, and with faith that Allah and His angels will protect you from such dreams (that come from Satan), you'll be protected.
WHAT DOES THE QURAN SAY ABOUT PRAYERS?Quote
[Shakir 6:162] Say. Surely my prayer and my sacrifice and my life and my death are (all) for Allah, the Lord of the worlds;
[Shakir 62:9] O you who believe! when the call is made for prayer on Friday, then hasten to the remembrance of Allah and leave off trading; that is better for you, if you know.
[Shakir 2:45] And seek assistance through patience and prayer, and most surely it is a hard thing except for the humble ones,
[Shakir 23:1-2] Successful indeed are the believers, Who are humble in their prayers,
[Shakir 2:186] And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.
[Shakir 2:153] O you who believe! seek assistance through patience and prayer; surely Allah is with the patient.
[Shakir 29:45] Recite that which has been revealed to you of the Book and keep up prayer; surely prayer keeps (one) away from indecency and evil, and certainly the remembrance of Allah is the greatest, and Allah knows what you do.
[Shakir 17:78] Keep up prayer from the declining of the sun till the darkness of the night and the morning recitation; surely the morning recitation is witnessed.
[Shakir 17:79] And during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory.
[Shakir 20:124] And whoever turns away from My reminder, his shall be a straitened life, and We will raise him on the day of resurrection, blind.
[Shakir 2:238] Attend constantly to prayers and to the middle prayer and stand up truly obedient to Allah.
[Shakir 2:239] But if you are in danger, then (say your prayers) on foot or on horseback; and when you are secure, then remember Allah, as. He has taught you what you did not know.
[Shakir 74:42-43] What has brought you into hell? They shall say: We were not of those who prayed;
[Shakir 13:28] Those who believe and whose hearts are set at rest by the remembrance of Allah; now surely by Allah's remembrance are the hearts set at rest.
[Shakir 4:103] Then when you have finished the prayer, remember Allah standing and sitting and reclining; but when you are secure (from danger) keep up prayer; surely prayer is a timed ordinance for the believers.
I hope this thread will open your eyes to the importance of prayers and will bring you closer to Allah. If I made a mistake somewhere in the text, then it is solely from me. Forgive me, as I am only human.Quote
Please please support the actual blog site if you loved my blog-post. Referral to this blog-post:
P.s. Thanks to my brothers and sisters here, they gave me confidence enough to post my material here. lol. I have some serious confidence issues. :P Anyways, thanks to everybody for reading and supporting! Jazak Allah Khair. Hope it will be helpful to at least a single soul!
بسم الله الرحمن الرحیم
اللهم صل علی محمد واله و عجل فرجهم والعن اعدائهم
السلام علیک و رحمه الله
Now, as you may already know, I am leaving the country for 10 days, meaning my next entry about Saint Paul and deviations in early Christianity will have to be delayed. However, I wanted to make a post about tabarra because it's an issue that is very controversial in our community. We have staunch opposers and staunch defenders. I think I made 3-4 threads on this topic, which I will find and post at the bottom of the page Inshallah. I will provide various proofs through hadith, the Quran and scholarly verdicts. I guess this is somewhat more of an opinion piece, however I have done a lot of unbiased research on this, and am quite sure there is enough proof to establish tabarra as an Islamic concept, and highly recommended. Before I start, let me say that I don't want a war in the comment section. It's really not helpful for this website. If you disagree with me, point out the exact parts which you feel are incorrect and we can discuss
تبرأ-Tabarra: It is from the Arabic root برء. According to the Al Maany English to Arabic dictionary, it can mean to deny, reject, disown, be absolved of and to disown. A commonly used definition is disassociation, which also works given the context. Actually, that is the definition given in the Al Maany Arabic Terms Dictionary. The word is actually used in the Quran (9:1) to describe the Prophet (saw)'s disassociation from some of the Muslims who declared an alliance with the unbelievers of Mecca. The word is also used by Allamah Muhammad Baqir al Majlisi (Haqqul Yaqeen, Volume 2, Page 591) to describe the wicked men and women we should (according to the english translation) disassociate ourselves from. However, in theory we could also use the word reject, because we do reject what our Sunni brethren believe about them. I feel the correct definition for this word in the context of this discussion is rejection. Disassociaton or absolving ourselves from them does not make sense, because simply calling ourselves Shia disassociates ourselves from them and absolves us from any affiliation with those oppressors. So in the context of this discussion and its usage in the Shia books and the Shia sect, we will use reject as the correct meaning of tabarra.
لعنة-Lanat: This word is used many times in the Quran and in our Duas, like Ziyarat Ashura for example. In the Al Maany dictionary, the word lanat is translated as curse, however some english speaking scholars like Dr. Ammar Nakshawani, for example, state that a better way to describe lanat is as a Dua to remove mercy from someone. I have also heard many fear the word curse may become mixed up with the arabic word seb, which means to insult, which I will get to. The root word of lanat actually is لعن, and if you look up the definition of لعن in an arabic dictionary, the exact english translation will be to anathematize. If you google the meaning, it will show up as to curse, or to condemn. From this perspective I think we can view the meaning of lanat as two things.
- Asking Allah to send lanat upon a person or group of people. For example, allahumma al'anhuma wa ansarahuma (from Dua Saname Quraish), is asking Allah to send lanat upon this person. You are asking Allah to increase his punishment on these individuals, and for him to remove his mercy from them. The correct translation I feel for this article, as I have already shown the distinction between seb and lanat, is curse. We ask Allah to curse them with his punishment and withdrawal of his mercy
- Lanat as a form of Tabarra. When the names of certain la'inin (cursed individuals), you will hear the speaker say lanat ullahi ealayh (Upon him be the curse of Allah). While this is a dua against them, it also symbolizes a disassociation and rejection of the cursed individual, which is exactly the definition of tabarra. I think this also corresponds to the second meaning of anathematization, which is to condemn. While I feel the definition of tabarra is rejection, I will refer to lanat done in the way mentioned as condemnation, as in reality that is what we are doing. Openly condemning the enemies of Ahlulbayt (as)
These are the two most important definitions you should be familiar with. Basic knowledge of Islamic history during the era of the Umarayn (3 "caliphs"), because I will be talking about rejecting, condemning and cursing those figures (without breaching SC rules nor using provocative language)
Lanat in the Noble Quran
Surah Hijr Ayat 35:
And indeed, upon you is the curse until the Day of Recompense.
As you guessed, the exact arabic word for curse in this Ayat is al'anat. A similar Ayat is found in Surah Suad Verse 28. Surah Qasas Verse 42, Surah Maidah Verse 13 and many many more include the word curse, and an article on this subject can be found here. So we know, among the many people Allah cursed, are the liars, the unbelievers, Shaitan (la) and the people of Aad.
Also, the first verse of Surah Taubah I would also like to mention. [This is a declaration of] disassociation, from Allah and His Messenger, to those with whom you had made a treaty among the polytheists. Now, the sense of tabarra is a little different in this Ayat. Obviously there were a group of Muslims (deviants) who made treaties with the polytheists (which we can actually consider innovation in Islam, since it was in the name of Allah and his Rasool), This Ayat says they have NOTHING to do with them. They are in NO way associated with them, and reject them completely! When we consider the bid'ah, the crimes agains the family of Hazrat Muhammad (saw), we should want NOTHING to do with the Umarayn and their associates. The ahadith which I wish to mention elaborate more on this. Before I elaborate further, to legitimize my previous point, I wish to quote page 519 of the english translation of Allameh Majlisi (ra)'s work Haqqul Yaqeen, translated by Sayed Akhtar Rizvi
In the same way are the indictments of Muawiyah, Talha, Zubair, Ayesha, Hafasa, Bani Umayyah and Bani Abbas Caliphs and all wicked persons, heretics etc. which may also be referred to in Biharul Anwar and books of other reliable authors.
The Sunni hadith reports do not have any record of the Prophet (saw) cursing the Umarayn, and that may not have happened in his lifetime. However, their record of Fatimah al Zahra cursing the Umarayn, who wronged and oppressed her, along with usurping her property.
Al Imamah wa Al Siyasa by Ibn Qutaybah, Page 14
Ibn Qutaybah, in al-Imamah wal Siyasah, narrates that 'Umar said to Abu Bakr: 'Let's go to Fatimah, for we have made her angry.' So they went together and asked her permission, but she denied it to them. They asked Ali to talk to her, and he did. When they entered and sat, she turned her face to the wall. They greeted her, but she did not answer. Abu Bakr said: 'O you the Messenger of Allah's beloved! I swear by Allah that the kinship of the Messenger of Allah is more beloved to me than my kinship, and you are surely more beloved to me than my daughter 'Ayshah, and I wished the day your father died that I died and did not stay after him... Do you see me, when knowing you and your virtues and honour, denying you your right and inheritance from the Messenger of Allah Õáì Çááå Úáíå æÂáå? Except that I heard your father the Messenger of Allah Õáì Çááå Úáíå æÂáå saying: We, the folk of prophets, do not leave bequests - what we leave is for alms'.
Fatimah (as) did not comment on the inheritance issue, since she has previously dealt with that in detail in her sermon, but she wanted to establish the proof on the two of them regarding the harm, injustice and wrong-doing to which she was subjected. Hence she said: 'Can I see you if I narrate a hadith from the Messenger of Allah (sawa); you know it, will you do according to it?' They replied: 'Yes'; she said: 'I ask you by Allah, haven't you heard the hadith of the Messenger of Allah (sawa): the satisfaction of Fatimah is my satisfaction and the discontent of Fatimah is my discontent?' They said: 'Yes, we heard it from the Messenger of Allah (sawa)'. She said: 'Therefore, I take Allah and his angels as witnesses that you have made me discontented and have not satisfied me, and when I meet the Prophet I shall complain about you to him!'. Abu Bakr said: 'I take refuge in Allah from his discontent and your discontent O Fatimah!'; but she said: 'I swear by Allah that I shall invoke Allah against you in every prayer I do!
So Fatimah (sa) would invoke Allah against Abu Bakr in all her prayers. Imploring Allah against someone. That's the definition of lanat given by scholars like Ammar Nakshawani, asking Allah to remove mercy from a specific person. So Fatimah (as) cursed Abu Bakr and Umar. The explanation given by Sunni scholars isn't that well thought over. For example, Ibn Kathir said that the anger of Fatimah (sa) is just like the anger of any other son of Adam (quoted by Shiapen). That goes contrary to the widely known hadith whoever angers Fatimah has angered me, and whoever angers me has angered Allah. And it's also widely reported in books like Bukhari and Muslim that Fatimah (sa) died angry with Abu Bakr and Umar, most likely for their usurping of the land of Fadak, and them being her killers.
Now, I want this part to focus on the philosophy behind Tabarra, the meaning of it. Why do we say "Oh Allah Curse so and so." What benefit does this bring? If any? Let me start with a hadith from our 6th Imam (as)\
"What is religion except love and hate?" (Kitab al Kafi Volume 2 Page 125)
Love and hate. This hadith speaks for itself. People always talk about Tawalla (love) for the Ahlulbayt, but ignore hatred towards their enemies. Don't get me wrong, tawalla is very important, but we have to accept ALL aspects of Islam! How can you accept one Usool ud Deen and ignore another! A famous hadith, again from our 6th Imam:
"The halal of Muhammad is an everlasting halal until the Day of Judgement, and the haram of Muhammad is an everlasting Haram until the Day of Judgement."
So, you can not reject an aspect of Islam, as, just like halal and haram, it is everlasting until the day of judgement. We can hide our belief in a certain aspect if needed (I will talk about Taqiyya in my next part Inshallah) but if we reject it, without coercion, then that is obviously wrong. If the Imam says love AND hate are both aspects of Islam, we should consider them aspects of Islam, and respect them. Now, to start really talking about it's philosophy, I want to elaborate on the first ahadith I mentioned by using the words of scholars. I'm quoting from Philosophy of Islamic Laws by Ayatollah Naser Makarem Shirazi and Ayatollah Jafar Sobhani.
Here the topics of discussion are the last two; Tawalla (to love) and Tabarra (to express aloofness). That is we love some and hate some. We should love the friends of Allah, those who desire truth, righteous people and supporters of truth and justice and we should hate the evildoers, oppressors, lovers of enjoyment and enemies of Allah, His Prophet and humanity.
Why shouldn't we love all of them? Why shouldn't we behave nicely with all of them? Can we forgo the method of living with amity in the present age? However, those who are in favor of having friendly relations with all must be asked:
In the world which has oppressors and oppressed, the unjust and the victims of injustice, the tyrants and the weak, the equitable and the usurpers, the pure and the dirty; shall we love all of them? Shall we remain pleased with all of them? Shall we help all of them? Can any human logic permit us to do so? Can the living conscience permit this mixing up?
Now, on the last paragraph. I want to point to a Quranic verse you are probably familiar with, And do not mix up the truth with falsehood. Let me point, from the same chapter of that book, to the last two paragraphs in that chapter
If instead of acting upon the two principles everyone agrees with every school of thought, every condition is accepted and human society does not get close to useful things and does not keep away from harmful things, the humanity will soon be destroyed.
That is the reason that the Holy Prophet (S) has said: “The strongest support of faith is to love for Allah and to express hatred for the sake of Allah.”
Harmful things. I think we can include, among many harmful things which harm the religion, to be bidah, innovations in the religion. This can drive us down the wrong path. It is wrong to consider figures like, lets say Abu Hurairah, whom we know was a liar, or Sayf ibn Umar, the inventor of "Abdullah ibn Saba," as good, or even to be neutral on these figures. The world, and especially the Ummah, needs to be exposed to the lies of these people. We should make it clear that the Shia reject these figures. Whether it be in books, or whether we openly and publicly say lanat ullahi ealayh after their names (with exceptions of course, which I will elaborate on later), the world should know the reality of these men and women.
But why curse, as in say lanat against them. The easy answer is that the Imams did it. Read Ziyarat Ashura. Allahum al'an awwal adh dhalimi. Who is the first of the oppressors. Along with the innumerable hadith, many of which I mentioned, and I plan to mention more. But that response isn't good enough. Why though? WHY did the Imams curse them? Tell me, when do you curse someone? It is when they have done wrongs to you, when you hate a person, you curse them. Clearly, if our Imams would curse these individuals, then we should hate them as well. If someone wronged a family member, would you have a neutral stance on this individual. The Prophet (saw) is higher than your family. Even in Sunni books there is the famous hadith Fatimah is a part of me. So id Fatimah (sa) was harmed by a certain individual, he has harmed the Prophet. Furthermore, the famous hadith Whoever has angered Fatimah has angered me, and whoever angers me has angered Allah. There is an obvious connection between these hadith and the one quoted by Ayatollah's Makarem Shirazi and Sobhani,
“The strongest support of faith is to love for Allah and to express hatred for the sake of Allah.”
Express hatred. Cursing (lanat) is a way to express hatred. On top of that, it is a practice of the Ahlulbayt (as), and can be found in the Quran. So why has it been rejected? One of the main arguments is that it harms Shia/Sunni unity. It can cause bloodshed, so we should practice Taqiyya in this regard. I will touch on that in Part Three Inshallah.
Ok, so this chapter will be revolving around arguments made in this debate. I want to start with a verse from the Quran
Indeed in the Messenger of Allah you have a great example.
What does that mean? If we are in a situation similar to where the Ma'sumeen AS were, we should do what they did, because they're the best example for us. How is this related to Tabarra? This is somewhat obvious when you look at another aspect of the philosophy behind Tabarra. Think of how the Muslims destroyed the idols of Quraysh. This was symbolic, so people would know the truth about them, that they would know these are no Gods, but manmade tools of corruption. The same could be said about the later "Sanamay Quraish," who corrupted the religion of Islam. We can actually verify how punished they are through a narration mentioned in this lecture quoted from al Khisal Page 399, which mentions the seven most cursed people in hell. These were the heads of corruption from past religions. The narration is pretty long so I'd recommend anyone who wants to know more to watch the lecture, but these individuals continue to corrupt our religion even today! Think of the situation we are in. So much violence happening in the name of Islam, from Al Qaeda, IS and their kinds. I think a good parable, especially considering much of this violence is towards Shia, is after the Battle of Jamal. If you want, in the first debate I mentioned, go to 24:00, so you can verify this hadith. Its from the book of Sulaim ibn Qais RA, who wrote in his book.
After the Battle of Jamal, he (Imam Ali AS) ended the Taqiyya, and the peoples faces were filled with shock.
This is like the Quranic command, And do not mix the truth with falsehood. We can't use narrations for taqiyya as daleel when it could contradict a Quranic command. All famous scholars, including recent scholars like Ayatollah al Khoei RA, say that you should end the taqiyya when you must expose the truth. And all famous scholars have ended the taqiyya at some point! Shaykh al Mufid RA wrote books exposing Abu Bakr and Umar, so did Allamah Majlisi RA. If you want to verify the words of Allameh Majlisi, you can read his book Haqqul Yaqeen (the certain truth) in english, and it will say on page 591, as I actually mentioned earlier:
In the same way are the indictments of Muawiyah, Talha, Zubair, Ayesha, Hafasa, Bani Umayyah and Bani Abbas Caliphs and all wicked persons, heretics etc. which may also be referred to in Biharul Anwar and books of other reliable authors.
What if a Sunni got his hands on this book and killed a Shia because of it? Well, he would be a martyr, to put it bluntly. Quranic commands need to be fulfilled, and doing otherwise is a sin in Islam. Even Sayed Khomeini wrote about Aisha, Hafsa and Muawiya a=in a similar way, though I will not mention that on here. What I'm trying to say is that Taqiyya has a time and place, but so does establishing the truth, and that's something we can't ignore. That's all I want to say, just hoping someone who's unsure on this topic like I was can find some proofs from an Islamic viewpoint that's easier than hours of lectures, debates and reading,
Recent EntriesLatest Entry
WhiIe in the USA, Monday 29May17 is Memorial Day, in Europe, Sunday 28 May 2017 is a Memorable Day; the day German Chancellor Angela Merkel pronounced a new vision for Europe:
Europe First and an implied "Make Europe Great Again". An equivalent to the Trump "America First" and "Make America Great Again"
While announced in a speech before a CDU [Christian Democrat Union] gathering in a tent, this is no circus from Bavaria. The European Union must now act primarily in its own interest without the UK because of Brexit and without the USA, Merkel proclaimed. A new future that must be willing to accept Russia and -l think- by extension China's "Belt and Road". http://www.mcclatchydc.com/news/politics-government/national-politics/article153130904.html entitled "Merkel: Europe must stay united in the face of ally uncertainty"; and, http://www.dw.com/en/merkel-europe-can-no-longer-rely-on-us-and-britian/a-39018097 The video will show the animosity, angst and acceptance associated with this new Europe First vision.
For an article with anti-Trump subtext, Chicago Tribune, 28May17, "Following Trump's trip, Merkel says Europe can't rely on U.S. anymore"; http://www.chicagotribune.com/news/nationworld/politics Search title for article.
CNN 2353hrs 28May17 posted a video of Merkel's speech.
For a good quick background read, see: https://www.theatlantic.com/international/archive/2017/05/trump-nato-germany/528429/
To flesh-out the probable results of this Europe First vision in relation to the pipeline politics and objectives of our time, we can envision a Europe-Belt-and-Road (excluding the Ukraine and maybe also Turkey) and will include a Khoramshar-Karbala-with-or-without Kurds demarcation line for the North, Central and East of Asia. This will be opposited by Eastern Mediterranean -Arabian axis in Southwest Asia. Countries positioned to make real money out of this are Poland and Belarus. The Baltic ports will also prosper.
So, another die is cast.
Looks like the World will return to a bipolar structure. The multipolar World as envisioned in the 1990s hasn't worked out.
Most of you must be aware of the recent $350 billion weapons deal between saudi and trump, out of which deals worth $110 billions will be with immediate effect.
As expected the military-industrial-complex(hereafter referred to as MIC)-owned most of the mainstream media is jubilant.
In the words of trump-
"Tremendous investments in the United States. Hundreds of billions of dollars of investments into the United States and jobs, jobs, jobs."
Disclaimer- Trump, like almost all US presidents is merely a puppet, with more strings than an actual puppet. So I dont consider him to be very relevant. But the statement shows what the MIC wants the people to focus on.
The whole exercise is nothing but a continuation of the US-Saudi policy of transferring the wealth from West Asia to the West in return for maintaining the saudi kingdom in its supposedly dominating position.
Hejaz- The residence of the faithful
Hejaz was supposed to be a place of refuge. It holds much more religious significance for the muslims than it has political significance for the MIC, the Saudis and their ilk.
It was, and still is, supposed to be a place where any muslim from across the world can come and start living. And settle, if they wish to do so. This CANNOT HAVE BEEN RESTRICTED.
Mecca, Medina, Jeddah and all the other religious places belong to the muslims and cannot be at the whims and fancies of some clan.
The natural wealth, too, in and around these areas are to belong to all the muslims. The rulers are supposed to be the custodians, not owners, as is currently the case. At the most, they can take what they need and not what they want.
The trillions of dollars that they have extracted and squandered is wealth belonging to all the muslims who were driven out of these holy lands, who wished to settle there, but cannot due to the restrictions in place and the poor and the needy and the other deserving muslims across the world, who need to be bailed out.
One can object that since Saudi Arabia is an "independent" country, they can run their affairs as they wish. They can spend and squander as they wish. They can purchase $10 trillions worth of weapons. They can completely stop immigrants. And they can throw out the shias and the non-compliant sunnis if they wish. They can dole out the crumbs to the Africans Muslims to fight their wars in Yemen and other places.
My point is, Hejaz was never supposed to be a normal, usual, like any other country. It is a place with utmost religious significance for the muslims and the People of the book. It should have been a place of refuge for the poor and those driven out. A place for those looking for spiritual emancipation. For the ones looking who wished to visit the various houses of the towering figures islam- the Ahlul bayt and the righteous Sahaba. The center which redistributed wealth from the rich muslims to the poor.
And not be the extractor of muslim wealth and squanderer of haq of the muslims. Not to help bolster one of the most evil and hardcore anti-islamic forces, the whole gamut of the MIC, including its dutiful media. Not to support of the unjust system of the petro-dollar hegemony. Not to bribe the poor and malnourished nations with money to fight their wars against other weak nations.
Conclusion- The transfer of the haq of poor, needy and the deserving muslims and the money which otherwise could have been used to develop islamic cities, give citizenship to the refugees and any other muslim for that matter, create more STEM graduates among the muslims and the others and so on, is being used for an utter devastating effect. It is totally unfortunate, I and, i am sure that all the informed and religious muslims, are completely opposed to this initiative and wish that circumstances occur which will kill this deal.
PS- The old timers will remember that in 2010, a weapons deal worth $60 billion was signed between the MIC spokesman Obama and the Saudis. It was a huge news back then and a great PR challenge for the MIC mouthpieces. So they focused on the 'iranian threat'. Now they have a buffoon as a president. They want to use it as an advantage. They want the people to think- He is a buffoon, so he does not know what he is doing, cant blame him, there is no one to blame and no need to do so. Focus on jobs, people (happy face).
A strong person will overcome an obstacle. A wise person will traverse the whole path. (Sometimes, letting go is a better option than to tackle the problem head on. As they say, care is better than the cure)
A small cottage, wherein laughter lives, is worth more than a palace full of tears. (It's not about how big the house is, it's about how happy the home is. Happiness never comes from having more but being among the ones that cherish you, love you and care about you. Time passes, you lose the things you were once so attached to but the memories remain and so do the people, in our hearts)
Always safeguard peace and quiet. When the time is right, the flowers will bloom. (Patience always brings about good tidings. If you're patient enough, you'll get the best. Learn to wait, because things happen when they're meant to be. Everything has a special time and a special place)
Even idiots have their own foolish form of happiness. (Happiness can be found anywhere. Doesn't matter who you are, if you're willing to look at the positive aspects of life, you'll find happiness in little things)
If you trip and fall, it doesn't necessarily means that you are going in the wrong direction. (Just because you find hurdles in your way, it doesn't mean that you aren't meant for that path. Difficulties always comes for those willing to seek greatness)
If you wait by the river long enough, the bodies of your enemies will float by. (If you be patient and endure the pain your enemies give you, there will come a time when you will be victorious. Patience is the key to one of the greatness things in the world and the hereafter. Never underestimate the power of patience and Dua'a)
Always look on the bright side of things. If you can't comprehend this, polish that which has dulled until it begins to shine. (Every dark cloud has a silver lining. You may seem hopeless at some point but try to look at the positive side of what has happened. If you can't, look at what the positives the trouble brought you. Remember: There's always balance in the world. When you lose something, you gain something. It may take time for you to see it but the great things always take time. Those things are reborn in a different form and are returned to you when you are ready)
As someone who has seen a little bit of success in the corporate world, I would like to take this opportunity to offer career advice to college-going and recent graduates of ShiaChat who are about to embark on their careers.
01) Don't start planning and looking for a job when you have less than 2-3 months left of college. Job-hunting begins when you have about a year left to graduate. Identify companies you would like to work for; try to network with people to belong to these companies.
02) Create a LinkedIn Profile and keep it updated. Try to connect with people in Talent Acquisition (TA) within the companies you are interested in working for.
03) Inquire about internship opportunities within these companies even if the internships are unpaid. The experience and networking opportunities should be well worth it.
04) Career planning does not mean looking for your next job. Career planning is planning for your last job before retirement and then working your backwards to your current position. This leads to an important exercise. You have to ask yourself - "Where do I want to be in 45 years?" (45 years if starting career around 22 and working until 67). If you don't know, then work on it - think about it, evaluate your degree and see if it will help you, look at successful people with your degree. How far did they get in their careers?
05) Once you've figured out where you would like to be in 45 years, work your way backwards in 5 year intervals to different positions you will need to hold in order to get to the next level. Let's take an example within IT. You are 22 and graduating today with a degree in programming and plan to retire as CIO. Career planning would go something like:
- CIO (62 - 67)
- IT Director (56 - 61)
- Senior Manager (50 - 55)
- Department Manager (44 - 49)
- Project Manager (38 - 43)
- Team Leader (32 - 37)
- Programmer Analyst (27 - 21)
- Programming Specialist (22 - 26)
It is important to note that first position and last position should be fixed. You should be flexible about all other positions in between. When evaluating new job opportunities, the first question you should ask is whether the new position will help you get to your end goal or not. If not, look elsewhere.
06) I mentioned 5 year intervals. If you are stuck in the same position for 5 years, then your career has become stagnant. Ideally, you should receive a promotion every 2.5 years or so. This does not necessarily mean a title change as much as increasing and/or different responsibilities.
07) Don't change jobs too frequently (every 18 months or so). It looks bad on a resume.
08) Don't be afraid to move laterally if it will help your end goal. Example, if you are stuck as a PM in a company and you know there is no upward mobility, then it is okay to find a PM position in another company if there is chance for growth.
09) For the most part, your degree will only help you get your first job. After that, it's what you make of yourself.
10) Never leave a position on bad terms. The corporate world is a lot smaller than you think.
Most people think of the corporate ladder as a straight ladder bottom to top. A more appropriate description is that a corporate ladder is more like a Donkey Kong Maze:
You have to navigate your way through the stumbling blocks to reach the top.
"Where do you see yourself in 5 years?" is a very common interview question. You are almost guaranteed a job if this question is asked and you tell them that you have planned your career until retirement nad explain how this position would help you get there.
I hope this helps. Feel free to reply here with questions or PM me. But my first question back will be "Where do you see yourself in 5 years?"
- Read more...
- 0 comments
Marriage is not easy. You have to get to know each other. You are used to doing everything your own way. Now you need to compromise. Share with each other. Give and take. If you take more than you give, it won't be as sweet. Do not expect more from your spouse than your spouse will need from you. Life is good. It's better when you are together. If you both do your best.
♥ May your days be sunny, your nights restful, and your heart satisfied with the blessings that Allah has given you. Think Positive. ♥
During the Imamate of Imam Baqir (s) and Sadiq (s), there was a lot of encouragement from the Imams to their students and companions to begin recording down traditions. As this shift from oral to a written tradition became a culture amongst them, there was naturally a large output of written works over the next century. Kufa being the hub for Shi’i activity naturally possessed the most written works at the time.
As scholars from Qom would initially travel to Kufa to acquire traditions of the Imams from the various scholars and companions that resided there, the tables would eventually turn as Kufa’s scholarly circles began to diminish and its heritage began being transferred to Qom. Scholars who played a role in transferring this heritage to Qom include personalities such as Muhammad bin Khalid al-Barqi, Husayn bin Sa’eed al-Ahwazi, Ahmad bin Muhammad bin ‘Isa al-Ash’ari, Ibrahim bin Hashim and others. To analyze this phenomenon in a little more detail, bibliographical works are utilized to see how books were being moved around from one place to another.
Muhammad bin Khalid al-Barqi and his son Ahmad bin Muhammad al-Barqi are two other individuals who played a role in this transfer. Most of their teachers appear to be from Kufa, whereas their students appear to be from Qom. Both father and son also seem to have traveled to Kufa like Ahmad bin Muhammad al-Ash’ari and tooks narrations from there and then returned back to Qom to transmit them. Muhammad bin Khalid al-Barqi seems to be the earliest person to have brought over some of the Kufan hadith heritage to Qom. However, he does not seem to have very cautious in who he would take narrations from and was accused of even narrating from weak narrators. There are also hardly any traditions that he narrates from reliable scholars such as Hasan bin Mahbub or Ibn Abi ‘Umayr. This eventually even leads to Ahmad bin Muhammad al-Ash’ari (the next scholar) exiling Muhammad al-Barqi out of Qom.
Ahmad bin Muhammad bin ‘Isa al-Ash’ari who was one of the greatest scholars of Qom during his time, played a great role in bringing over the Kufan heritage by traveling to Kufa himself. Some of the works that he was able to bring back to Qom with himself were the book of ‘Ala bin Zarin, Aban bin ‘Uthman al-Ahmar, Ahmad bin Muhammad bin Abi Nasr al-Bazanti, Hasan bin Mahbub al-Kufi, Hasan bin ‘Ali bin Fadhdhal, Safwan bin Yahya al-Bajali, ‘Abdul Rahman bin Abi Najran, ‘Ali bin Hadid al-Mada’ini, Ibn Abi ‘Umayr, Muhammad bin Ismail bin Bazi’, and Muhammad bin Sinan Zahiri.
What is of interest here is that the books Ahmad was bringing with him were those that were famous, well-known and reliable works within Shi’i scholarly circles. This indicates that Ahmad was very cautious of the narrations he accepted and transmitted, and we see this translating into him exiling many narrators from Qom (like the aforementioned al-Barqi) who he found to be narrating from weak narrators.
Husayn bin Sa’eed bin Hammad bin Sa’eed bin Mehran al-Ahwazi was another Kufan scholar who played a role in bringing over some works to Qom. Him and his brother Hasan first leave Kufa and travel to Ahwaz and then migrate to Qom. They bring with themselves the works of Rib’iyy bin ‘Abdillah al-Basri, Shu’ayb al-‘Aqr Qufiyy, Hamid bin Muthanna, Qasim bin Muhammad Jawhari al-Kufi, Qasim bin Sulayman al-Baghdadi, Qasim bin ‘Urwah al-Baghdadi, Hariz bin ‘Abdillah al-Sijistani, Zur’ah bin Muhammad al-Hadhrami and more. Husayn also brings with himself thirty of his own written works to Qom and transmitted them to various students.
Abu Ja’far Muhammad bin ‘Ali bin Ibrahim bin Musa al-Sayrafi – known as Abu Sumaynah, a Kufan narrator who was eventually exiled from Qom by Ahmad bin Muhammad as well, brought with him the book of Ishaq bin Yazid bin Ismail al-Ta’i, some books of Ismail bin Mehran bin Abi Nasr al-Sakuni, book of Hafs bin ‘Asim Salami, book of Sulaym bin Qays, book of Salam bin ‘Abdillah al-Hashimi, book of Haytham bin Waqid Jazari, book of Abu Badr al-Kufi and the book of Nasr bin Mazahim al-Kufi. He will be referred to again in a later post when we discuss the phenomenon of certain narrators being exiled from the city of Qom.
Muhammad bin ‘Abdul Jabbar al-Qumi – known as Ibn Abi al-Sahban, a companion of Imam Jawwad, Hadi, and ‘Askari. He was also one of those scholars who traveled to Kufa and brought back with him some of Kufa’s hadith heritage. His most important teachers in Kufa were Safwan bin Yahya, Muhammad bin Ismail Bazi’, and Hasan bin ‘Ali bin Fadhdhal. It doesn’t seem like he had any book of his own, and was merely recognized as someone who was able to transfer over some of the hadith works from Kufa to scholars in Qom. Most of his narrations in Qom are narrated by Ahmad bin Idris, ‘Abdullah bin Ja’far al-Himyari, Muhmmad bin al-Hasan al-Saffar and Muhammad bin Yahya al-‘Attar.
Perhaps the most prolific scholar who is renowned for bringing much of Kufa’s hadith heritage to Qom is Ibrahim bin Hashim. He is remembered as the first scholar to bring Kufa’s hadith to Qom and to have spread it. Some of the works he brought with him were: the Asl of Ibrahim bin ‘Abd al-Hamid, books of Ismail bin Abi Ziyad al-Sakuni, books of Hariz bin ‘Abdillah al-Sijistani, book of ‘Abdullah bin Sinan, books of Ibn Abi ‘Umayr, books of Muhammad bin Ismail bin Bazi’, Asl of Hisham bin Salim, some books of Mufadhdhal bin ‘Umar, book of Zayd Narasi, book of Sulaym Farra’, book of Yahya bin ‘Imran bin ‘Ali bin Abi Shu’ba al-Halabi just to name a few.
For at least the next 150 years, Qom would become the most important city when it came to Shi’i theological discourse. Eventually much of Qom’s hadith heritage does return back to Iraq, to the city of Baghdad when the likes of Shaykh Mufid begin gaining authority.
With regards to the topic of Kufa’s heritage moving over to Qom, Ibrahim bin Hashim is notably remembered by multiple scholars as being the first person to spread the hadith of the Kufans in Qom was him. However, when we look at the list above, we see that Muhammad bin Khalid al-Barqi, Husayn bin Sa’eed and Ahmad bin Muhammad bin ‘Isa were all scholars who had already brought with them a lot of traditions from Kufa much before Ibrahim bin Hashim. So why is it that the latter scholars gave this honour to Ibrahim rather than those who were prior to him? There could be a few possible reasons for this and a closer look at the other three scholars may help us in determining this.
One thing to note is that the attribution given to Ibrahim bin Hashim is that the works he brought to Qom were widely-spread, not that he merely transmitted them or passed them down to his students. That being said, when we consider al-Barqi, it is known that one of the reasons he was exiled from Qom by Ahmad al-Ash’ari was because he would narrate from unknown or weak people. This would have been enough of a reason for many of the scholars of Qom to act cautiously with regards to his narrations, leading to his narrations not having spread to such an extent where it would be deemed as spreading the Kufan heritage. Some have suggested that it is possible al-Barqi may have returned back to his own town on the outskirts of Qom called Barqah-Rud, and that would have been a plausible reason why his ahadith did not spread in Qom – however this seems far-fetched, simply because Qom seems to be the most sensible location for a scholar of hadith to have returned back to, and also when we see that Ahmad al-Ash’ari exiled him from Qom it indicates that he was in Qom to begin with.
As for Husayn bin Sa’eed, he had thirty of his own written works in Kufa which he brought with him to Qom. His main focus had been to spread these narrations which he had compiled himself, and not the rest of the heritage he had brought with him. Furthermore, Husayn bin Sa’eed did not live too long after coming to Qom, dying a short while after, which could mean that he simply didn’t have enough time to spread and transmit all the works he had brought with him to such an extent that would merit him the status of being the first one to widely-spread the heritage of Kufa in Qom.
When it comes to Ahmad bin Muhammad al-Ash’ari – who was also the authority in Qom – it seems that there may been another reason he is not given this description. He not only had more of an opportunity to widely spread the heritage of Kufa that he had brought back with him to Qom, but he also had many of the same teachers as Ibrahim bin Hashim and both were living during the same era. The one factor that could have caused the scholars to still give Ibrahim bin Hashim the credit for spreading the heritage of Kufa in Qom the fact that Ibrahim was someone who was brought up and raised in Kufa, whereas Ahmad was originally a scholar of Qom. In other words, Ibrahim was the first Kufan scholar who have come to Qom and have the Kufan heritage widely-spread in the city.
Another side point that should be mentioned here is that Ibrahim bin Hashim is credited for carrying over the theological teachings of the school of the great theologian and companion Hisham bin Hakam from Kufa to Qom as well. Ibrahim bin Hashim is claimed to have been the student of Yunus bin ‘Abdul Rahman who himself was one of the strongest students of Hisham bin Hakam. Whether Ibrahim was indeed a student of Yunus or not is disputed as there is no narration which Ibrahim narrates directly from Yunus (as is the natural case in a student-teacher relationship), and every narration from Yunus appears to have an individual between them. Nevertheless, Ibrahim does seem to have been influenced by this school of thought, and likewise his son Ali bin Ibrahim who will be discussed in a later article as well.
This is important to know because figures such as Ahmad bin Muhammad al-Ash’ari and many later Qom scholars were staunchly against some of the theological ideas of Hisham bin Hakam, and had even written books against him and Yunus bin ‘Abdul Rahman. Despite this, they were still welcoming of Ibrahim bin Hashim and his narrations which indicates the level of trust and respect Ibrahim must have had in the city of Qom.
 One of the works I have heavily relied on for this blog post is the research paper: Sayr-e Intiqal-e Mirath-e Maktub-e Shi’eh dar Ayeneh-ye Fihrist-ha written by Ruhullah Shaheedi and Dr. Muhammad Ali Mahdawi-Raad.
 Al-Fihrist of Shaykh Tusi, pg. 52
 Refer to Najashi’s al-Rijal and Shaykh Tusi’s al-Fihrist. About 19 more works can be found in Shaykh Tusi’s al-Fihrist and 3 more in Najashi’s al-Rijal.
 The famous line as recorded in Najashi’s al-Rijal is this: أصحابنا يقولون: أوّل من نشر حديث الكوفيين بقم, هو (Our scholars have said: The first person to spread the hadith of the Kufans in Qom, was him)
Recently Browsing 0 members
No registered users viewing this page.