Jump to content
  • entries
    4
  • comments
    46
  • views
    1,896

10 Days in Iran

ShiaMan14

3,994 views

I had been planning to go to Iran for a long time and finally made it a priority for me in 2016. Since I wanted to mix in sightseeing and pilgrimage in the same trip, I decided to go on my own instead of in a group.

As it turned out, getting an individual visa for Iran when traveling from the US is a real hassle. We need to get permission from the Iran Foreign Ministry and then apply for the visa at the Iran Mission housed within the Pakistani Embassy in Washington, DC. After struggling for almost 3 weeks, I was able to find Taha Ziyarat Group (tahaziyarat@gmail.com) based out of Toronto that obtained the necessary approval for me for $90.

Once I got my approval, I sent my passport off to the Iran Mission in Washington. I did have to follow up with them almost daily to ensure they processed my visa application expeditiously. I received my passport 4 days before flying out.

While I was waiting for the visa approval, I booked my flights on Qatar Airways for a bargain price of $700 return to/from US-Tehran. For in-country arrangements, I know a maulana (NAJ) there who arranged everything for me based on my budget.

Finally, the big day came and I left for Iran on Wed Mar 23rd arriving in Tehran late Thu evening (Mar 24th). NAJ had arranged for a driver to pick me up and drive straight to Qum instead of spending the night in Tehran. The drive from IKA (Imam Khomeni Airport) to Qum took about 90 minutes. The driver barely spoke English but knew where to pick me up from and where to drop me. We arrived at Qum International Hotel around 1245am (Fri Mar 25th). The hotel was about a *** US hotel, higher for Iran.

 

Day 1 (Fri):

 

We prayed fajr in our room and went back to bed. Since breakfast was included in our price, we went down for breakfast around 9a – nice long buffet.
NAJ contacted me around 10am and picked me up from the QIH around 1030a to take me to the Roza of Masooma-e-Qum. We walked to the roza and were there at 1035a. The hotel is the closet one to the roza.

NAJ showed us around the haram and provided us some background about Masooma and her roza. From 1130a – 2p, we were on our own to recite ziyarat, salah-e-jumah and dua. I wandered around the roza and made my way to the masjid adjoining the roza. It is an absolutely beautiful mosque.

They had beautiful recitations of the quran and then some speeches followed by Azaan. The Jumah khutba was recited by an Ayatollah in Farsi (of course) and then namaz-e-jumah. Although I did not understand most of the khutba, one thing that was unmistakable was the ‘marg-al-Amreeka’ chants (down with America or death to America). They were loud and boisterous.

mq.jpg.6ff051af819284a74ed7a24fe06275e0.jpg
Shrine of Bibi Masooma Qum (as).

After salah-e-jumah, NAJ took us to the Suffrah of Masooma where were had a decent meal of rice with spinach with potatoes.

We went to our hotel after lunch for some R&R and then returned to the haram for maghribain. After namaz, NAJ took us around the bazaar outside the haram. The clothing looked like they were from the 70s and 80s. Religious paraphernalia including irani chador were well stocked and affordably priced. Almost evey other shop sold halwa-suhan.

 

Day 2 (Sat):

 

We spent most of this day driving around to the various ziarats around Qum.

bln.jpg.d75fb6c3d3afefbcff897f5532e8ad07.jpg
Bait Al-Noor. Musallah of Masooma (as). This is where she spent time praying.

zia.jpg.2322746eb6f48da88fbec93be3c0ac09.jpg
Shrine of an Imamzadeh (Son of an Imam).

zia2.jpg.d30af0263408e7f6ad2ae92a83058db8.jpg
Shrine of Hz. Hamza bin Musa Kazim (as).

zia3.jpg.251d977a0952046c7ef52d83183ace4f.jpg
 

Day 3 (Sun):

 

This was by far the most hectic day of the trip. We left around 5am to drive from Qum to Isfahan. It was about a 4-hour drive. I was surprised how much of the Iranian country was desert. The deserts in the Middle East countries (UAE, Saudi) have a lot of fine yellow sand. Iranian deserts are more rocky than sandy.

countryside1.jpg.edb8c4f4e43d7cdc24a26ef10789f600.jpg

countryside2.jpg.aaa6e9cae60791f093593ec571d9df54.jpg

Upon entering Isfahan, we visited the shrine of Masooma Zainab bint Imam Musa Khadim (as) – Masooma Qum’s younger sister.

58bdf923dda15_masoomazainabisfahan2.thumb.jpg.0bb0867a837684cc89d68a6694217101.jpg

58bdf9527e42f_masoomazainabisfahan.jpg.aec68f0b0901788c67e6cf958346f536.jpg

Next stop was the Jameh Mosque of Isfahan. We spent a few minutes here and then walked to Allama Majlisi’s tomb nearby. His house and surrounding are well preserved.

Next was the more secular part of the Ishafan visit.

Isfahan.jpg.e9c7bd2052d4489e9de9883991e88550.jpg

We went to Naqsh-e-Jahan (half of the world) which is the main plaza of Isfahan. The weather was great and since the Nawroz holidays were still going on, it was packed with people.

Within Naqsh-e-Jahan is the Ali Qapu Palace

58bdf9be52ec8_AliQapuPalace.jpg.21b743ad44b4a918dcbb78b0aa3b6da7.jpg

IMG-20170228-WA0005.thumb.jpg.ca408000322dd4f03aebe77e3d2c0fb5.jpg
Panamoric View from Ali Qapu Palace Balcony of Naqsh-e-Jahan

IMG-20170228-WA0006.jpg.462afa7c57f41c776eccbfc83a4c2a95.jpg

Since it was almost lunch time, we stopped by a street restaurant selling A’ash

58bdfad3e0e6b_IMG_20160327_14063522.jpg.e21301ce4af0205a8dd6ff57f0189192.jpg

After lunch, we went to the Vank Cathedral. This Christian monastery was established in 1606. It contains some amazing art work.

IMG_20160327_1505120.jpg.b8b4437f7e673e9250574c1ff7a973bc.jpg

 

IMG_20160327_1510091.jpg.06ee773f155b01ff352a6144c6ccbf5d.jpg

IMG_20160327_1511170.jpg.262df7caec1d2f0f144202f9adc8a935.jpg

From here, we went to Khaju Bridge for some more sightseeing.

IMG-20170228-WA0008.jpg.5bbdea524ec899cb067c842c15cfd34c.jpg

IMG-20170228-WA0007.jpg.0504054d904163f51b809c3e88f71dbe.jpg

IMG-20170228-WA0010.jpg.f90d6a435f06cf6b9983af59b2dd2307.jpg

 

At this point, we were too tired to do anything else so we headed back to Qum – 4 hour journey mostly spent napping.

 

Day 4 (Mon):

After a hectic day, sleep was going to be the primary thing on the agenda for this day but there was too much to do. We prayed fajr at the mosque next to Masooma-e-Qum’s shrine:

58bf2714148cf_mosquemq.jpg.fdc71915f3d82cd14b93450a6fc47b93.jpg
Mosque adjacent to Masooma-e-Qum's shrine

And then went back to our hotel for more sleep. We had breakfast and got ready for another fun-filled travel day.

We started off by going from Qum to Mashad-e-Ardehal. This site contains the tomb of Sultan Ali son of Imam Muhammad Baqir (as) and brother of Imam Jafar Sadiq (as). Sultan Ali was brutally killed here by his enemies.

58bf27683fccc_MA2.jpg.70ad752561ec9b8e1472339c828de823.jpg58bf2762748a5_MA1.jpg.e063a8f09f738884c455c6196aaa9bec.jpg

 

From here we drove to a hilltop/mountaintop with streams running down. We had to walk down about 500 meters and got a great view of a waterfall.

stream.jpg.6756f2f14b4624286e6dba67cc6f01d9.jpg                                fall2.jpg.a0f0f9947c644838f90fd1e25aeab5f3.jpg

The most distinct feature of this area of the smell of rose water distilleries all over the place. You could get rose water for a variety of needs including simple hot rose water tea. The other distinct item being sold was fresh bee hives dripping with honey. And yes, we tried hot rose water tea with honey.

From here, we went to the city of Kashan. Our first stop was an ancient archeological site called Tepe Sialk. The Sialk ziggurat

IMG_20160328_1303353.jpg.67a59bfe361b8dc356f6fc276541178c.jpg   IMG_20160328_1307182.jpg.43c2fe55c032b8138d44c172d77ef973.jpg   IMG_20160328_1315531.jpg.b801ffda1eaf858ab8b41a3092517665.jpg

Note: Entrance for most places have an Iranian Rate and a Foreigner rate (up to 3X in places). We had our driver buy the tickets and we would walk in with him talking to us in Farsi. Yes – very sneaky indeed. I excused myself by convincing myself that since both my wife and I are of Iranian descent, we qualify for the discount. :) 

 

Final stop of our day trip to Kashan was to the oldest extant garden in Iran known as the Bagh-e-Fin or Fin Garden.

IMG_20160328_1353304.jpg.e203577b32e7d0a784df179675295994.jpg      IMG_20160328_1354584.jpg.309db9ab92fdb88b8497931737a68074.jpg

 

Although this was a less hectic day than the trip to Isfahan, we were still pretty tired so we drove back to Qum, had a 12-in falafel sandwich, prayed maghraibain at the haram and went to bed.

Day 5 (Tue):

The past couple of days had left us tired so we decided to take it easy.

We went to the haram for fajr then went back to bed. We woke up just in time to catch breakfast and then went to the local market (wish I took pictures). From there we went for zohrain at the mosque adjacent to Masooma’s shrine.

After a quick bite to eat, we left for the Koh-e-Khizr aka Mountain of Khizr. What was supposed to be a light day in terms of exercise became a very intense and steep climb to the top of Koh-e-Khizr. It was well worth it in the end because we got a great view of the entire city of Qum if not the whole province.

IMG_20160326_1221575.jpg.3eb5c2cfff226a79f1908977ff245396.jpg  IMG_20160326_1224186.jpg.efa9661f70737271ddaf5f292671dd5a.jpg  IMG_20160326_1226032.jpg.4be0bce696c01b248ca6f958a9138d15.jpg

Got more daunting as we got closer.

IMG_20160326_1256536.jpg.7fc240597d0e6fe1743b4e55b957bd81.jpg    IMG_20160326_1252123.jpg.a40fa27d265068dde9944c1a218c562a.jpg  
For the record, the old gentleman in the pic IS NOT ME :)

IMG_20160326_1244362.jpg.08495821e7e75eca7b9bb250eb8893f7.jpg   IMG_20160326_1258361.jpg.dee8674bbb7792e90fd97633e6d7d8f7.jpg

City/Province of Qum.

 

Needless to say the climb down was nowhere near as arduous as the climb up. There was a small food vendor about half from the top. On our way up, we bought some water from him and then ice cream on the way down.

After resting by the car for a few moments, we drove nearby to the Masjid-e-Jhamkaran, located on the outskirts of Qum. A brief history of this grand mosque is that it  has long been a sacred place, at least since 373 A.H., 17th of Ramadan (22 February 984 C.E.), when according to the mosque website, one Sheikh Hassan ibn Muthlih Jamkarani is reported to have met Muhammad al-Mahdi along with the prophet Al-Khidr. Jamkarani was instructed that the land they were on was "noble" and that the owner — Hasan bin Muslim — was to cease cultivating it and finance the building of a mosque on it from the earnings he had accumulated from farming the land.

As we had been told, the mosque starts getting filled up from about 5pm and gets fuller and fuller as the evening progresses. I am not sure if it was because of Nawruz season but it definitely had a very 'carnival' and festive feel to it. People had spread out their rugs all across the mosque courtyard and were reveling with family and friends. There was hot tea brewing and koobideh with naan being shared by one and all.

Quran and then different duas were being recited, followed by maghribain and then more duas. We left around 830p to go back to our hotel.

IMG_20160329_1825182.jpg.68aa627194c4757dda7d2e26c28d4b9d.jpg
Mosque sparely populated around 4pm.

IMG_20160329_2024473.jpg.733d42b6cb386e27c54296670aa4dec3.jpg
Crowded!!! (730pm).

 

Day 6 (Wed):

 

Today was the big day when we would finally make our way to Mashad. We had packed the previous night so we left right after fajr – and yes, I skipped breakfast!!!

 

First stop was First stop was an almost 2 hour drive to Ayatollah Khomenei’s mausoleum.   It is located to the south of Tehran in the Behesht-e Zahra (the Paradise of Zahra) cemetery. Construction commenced in 1989 following Khomeini's death on June 3 of that year. It is still under construction, but when completed will be the centerpiece in a complex spread over 5,000 acres, housing a cultural and tourist center, a university for Islamic studies, a seminary, a shopping mall, and a 20,000-car parking lot. The Iranian government has reportedly devoted US$2 billion to this development. It is definitely one of the largest and most beautiful mausoleums I have come across.

IMG_20160330_0803574.jpg.8e1f2c2092ef13e7f7d06398f33c2574.jpg IMG_20160330_0804177.jpg.a682446718f69ea3bf34c9d01545360e.jpg
Visitors reciting fatiha for Ayatollah Khomenei.
Please recite surah fatiha for Ayatollah Sayyid Ruhollah Mūsavi Khomeini.

 

Next stop was the Astana Bibi Shehr Bano. On the ground level there is a cave which according to legends was the place where Zuljinah brought Bibi from Kerbala, and she was there until hostile people to Bani Hashim got news of her being there, and they tried to catch her. She climbed the hillock and then vanished in a mountainous wall. Now a zarih has been constructed together with prayer rooms for men and women.

IMG_20160330_1105077.jpg.e8213f60e0c58e010cc4ff7eb45ab4cc.jpg   IMG_20160330_1113332.jpg.e2f53cf653dd951d9fe7add991d70afb.jpg
Zarih of Hz. Shehr Bano.                                                                    View of other side of Tehran.

 

who was a fifth generation descendant of Hasan ibn ‘Alī and a companion of Muhammad al-Taqī. A piece of paper was found in his pocket outlining his ancestry as being: ‘Abdul ‘Adhīm son of ‘Abdillāh son of ‘Alī son of Husayn son of Zayd son of Hasan ibn ‘Alī.Shah Abdul AzeemNext stop was the Shrine of

Adjacent to the shrine, within the complex, include the mausolea of Imamzadeh Tahir (son of the fourth shia Imam Sajjad) and Imamzadeh Hamzeh (brother of the eighth Twelver Imām - Imām Reza).

 

 

IMG_20160330_0911289.jpg.b0ee236febab5aa283b03e2dacadc5e5.jpg

From here, we drove around the City of Tehran including the famed part known as Rey. I am fairly well traveled but I have to say that Tehran is one of the most picturesque cities I have visited. Situated in close proximity of the Alborz range and its majestic peak Mount Damavand , being the highest in Iran with a height of 18,550 feet ,it is a mega city of about Thirty Million People.

IMG_20160330_1138259.jpg.0a725f670569a2d73b5b649f8f974c64.jpg
You can see hundreds of buildings at the foot of the mountain. Not a bad view to wake up to every morning.

 

After driving around for a couple of hours, our driver dropped us of at Tehran’s Mehrabad Intl Airport which is primarily used for domestic travel. The airport is in the heart of Tehran or at least within the city.

The airport has a small cafeteria that serves hot meals of the local variety. They also have a coffee shop and ice cream parlor.

After a 2-hour wait, we finally boarded our short (1-hr) flight to Mashad. The flight was as uneventful as all flights can be. I did enjoy a small boxed-meal they offered everyone despite the short flight. It made up for the breakfast that morning J.

Naj had arranged a friend of his (Ali) to be our tour guide for the stay in Mashad. Since Ali’s English was a little weak, he brought along his sister (Afsanay) who was quite fluent in English.

We checked into our Hotel (Hotel Omid). It is definitely one of the nicer hotels in Mashad.

H1.jpg.6c7beae4f97750bdd0283e6c217d4171.jpg    H2.jpg.e0ff66083876b29177719e3ce3d986df.jpg
View of shrine from our hotel room balcony.

We quickly refreshed and headed over to the Shrine of Imam Reza (as). Much to our pleasant surprise, the shrine was not as packed with zawar as we expected. It could have been the weather or Nawruz.

IMG_20160331_0220470.jpg.f28f247399ae93fcab0cdfdade0b9bc0.jpg
About to enter the main hallway of the Shrine for the first time. Goose bumps.

 

IMG_20160331_0247154.jpg.713293aff55f3c74dae568514f39b5f9.jpg
As salaam alai ka Ya Ghareeb Al Ghuraba (as)

IMG_20160331_0445281-panorama.thumb.jpg.354420c45765a4544ea659d59d16f532.jpg
One of the many courtyards within the Shrine Complex of Imam Ali Reza (as).

 

Day 7 (Thu):

 

Although our intention was to go to the haram in Imam Al-Reza (as) for fajr, it was raining too hard with heavy winds to walk so we prayed in our rooms and went back to sleep.

We woke up to this view:

 

 

After a world class buffet breakfast, we met up with Ali and Afsanay to go to Nishapour. Once again, it was a very scenic drive. The mountain-desert country just has a certain serenity about it. On the way, we saw small villages celebrating nawroz in their own way.

02.jpg.3db020d9aff83f92cf5dae756b1d7cc1.jpg  03.jpg.9de71d9e13b3c00f1a4000a154a95cd0.jpg

 

Our first stop was at the Qadamgah – where the footprints of the Holy Imam Al-Reza (as) can be found. Adjacent to it is a small stream said to bring benefits of all kinds to the zawar.

04.jpg.bbc9ea98414fdf2ea8478c187d953d61.jpg   05.jpg.5e50e3859964a70a56e74f3c2f1236be.jpg    06.thumb.jpg.b33edbb16c238f5d127aa8f643c3e364.jpg
Panoramic view of the building housing the footprint.
 

Just before entering the area of the qadamgah is a small caravansary which use to house people back in the day.

07.jpg.8d217f270032d4efbc1d032e696434e8.jpg

There were probably abour 20-25 room like the one shown above. Very basic room with a hearth in the middle. The rooms were considered high end. Outside the caravansary, there was just the open shelter (pretend there is no room just the outer part).

Next stop was to the mausoleum of Bibi Shatitay. The legend goes that Imam himself came there and led the Namaz-e-janaza prayers for her.

08.jpg.ba04909b3a340eb1ef2c88dcb55b76ae.jpg     09.jpg.4db4d7b332ba4430efd0d3428ff3033a.jpg

 

 

We made a brief stop at the historic Shah Abbas Inn/Caravansary which has been converted into several small shops selling jewelry or souvenirs. Nishapur is famous for its turquoise stone (firoza).

Next stop was the shrines of Imamzade Mahruq bin Muhammad Al-Baqir bin Sajjad (as) and Ebrahim bin Ahmad bin Moosa bin Jafar (as). 

10.jpg.841aa04bb40d54dc08a001cefbb28a02.jpg     11.jpg.c5129576af469a49db6c80defeb3d736.jpg

 

A short walk from here was the tomb of Omar Al-Khayam – one of the most influential thinkers of the Middle Ages. He wrote numerous treatises on mechanics, geography, mineralogy and astronomy.

 

12.jpg.a18e55f76570d3f3bfa716ba36626e73.jpg

 

A short drive from here was the mausoleum of Abu Hamid bin Abu Bakr Ibrahim aka Attar Nishapuri - a Persian Muslim poet, theoretician of Sufism, and hagiographer from Nishapur who had an immense and lasting influence on Persian poetry and Sufism.

58c85bb3c5781_AttarNishapuriMausoleum.jpg.f1964a6827169b04686954c889f3e00d.jpg

 

If memory serves me right, next to Attar’s tomb was an archeological site from thousands of years ago. It was going through extensive renovations at the time.

13.jpg.97aa740559665b61fb0cc68e463a30dd.jpg

 

Our last stop was a very famous local restaurant called Emirat Restaurant. Undoubtedly the best lamb koobideh I have ever had!!! My wife and I had some very interesting conversations with Ali and Afsanay. They were both fascinated by our lives in America. They had no qualms about asking me my salary; the size and cost of our house; they were surprised if not shocked that it was okay for my wife to go grocery shopping by herself and it was perfectly safe. They were under the impression that any woman who stepped out of her house by herself was 'asking for it'. I thought it was hilarious. Now that I think about it, everything the Western media does to paint Muslims in a certain light happens in Iran too but backwards. The Western media takes 1 bad Muslim story and tries to apply it to all Muslims. The Iranian media takes a bad Western story and applies it to all Westerners. This was just my observation and nothing more.

We had some other interesting conversations but those are for another day and another time. 

We drove back to Mashad and spent the evening the haram of Imam Al-Reza (as).

Day 8 (Fri):

We prayed fajr at the haram and went back to bed; then woke up to this beautiful view.

58cc61d94a692_day8-001.jpg.fd8ddfb3a4b7d0ef51160ea19af94869.jpg
Beautiful view of Roza of Ima Ali Reza (as).

Since it was Friday, we stayed in our room until 11a or so and then headed to the haram again. Good thing we went early because it was fuller than we had seen since we got there.

So I got a good spot in the mosque adjacent to the haram. I heard the Friday sermon (understood bits and pieces) and the “Death to American” chants, then prayed juma followed by Asr.

 

58cc61df80f87_day8-01.jpg.26fee9af0933a50758dd48d514764e38.jpg
Mosque adjacent to Imam Ali Reza's (as) shrine.

Next was one of the most essential parts of the trip. One may not get this opportunity all the time. We had to take our passport to the office of Pilgrims situated in the Haram of Imam Ridha’s (as). They marked our passport and gives us a ticket for the meal. At the restaurant, they feed almost 4000 Zuwar each day. Thousands of Iranians must wait for years before they get a chance to have a meal at this restaurant.

58cc61e55dbf2_Day8-02.jpg.5f09d4402c90aecf9fcb630a17183e1c.jpg
Lunch at Imam's restaurant (dastakhawan)

Following lunch, Ali and Afsanay picked us up for some sightseeing. We drove around Mashad, saw her university and then went to ziarat nearby

IMG_20160401_1506333.jpg.344a799d3c54530b0c9edaa4a0ead8f6.jpg
Ziarat near Mashad

58cc63064a6e3_Day8-03.jpg.9584b02e279c5be28d83d2901a9bd72f.jpg
Iranian country side. Notice the marked difference in scenery from the previous pictures.

On our way back, we stopped at an ice cream parlor for some traditional Persian ice cream. The last stop was a nearby pewter mountain. I was amazed to see people climbing it without any concern for safety. It was rainy and slick. Mrs ShiaMan14 bought a very nice souvenir.

58cc630be34f0_Day8-05.jpg.4b0a40ed5bea83ef2c679448801240ef.jpg

We came back, rested for a bit and then went to the haram for salah.

Day 9 (Sat):

This was the day to head back to Tehran. We spent the entire night at the haram until fajr. Then came back to get some rest. We got up after a couple of hours, had some breakfast and packed. We took all our luggage downstairs and went back to the haram for zuhrain. We also did the farewell ziarat, rushed back to the hotel since Ali was waiting for us.

We got to the Mashad International Airport around 245pm for a 530p flight - plenty of time.

Just as Ali left us, NAJ gave me a call informing me that my flight had been cancelled so he booked me on the last flight to Tehran (happened to be the cheapest option). This is when panic set in. If the last flight got cancelled, I  would miss my flight from IKA to Doha and the subsequent flight to US.

I could see on the monitors that there were several flights from the time now until my new flight time although all of them were on a different airline than mine. I called NAJ to ask if my ticket could be changed and he said it would not be possible. So I saw the flight I wanted about 1.5 hours later and went to their sales office. First, they couldnt understand why I wanted another ticket when I already had one. My farsi and their english were too awful to understand each other but nevertheless they allowed me to buy 2 tickets. 

Next problem - I did not have any Iranian Rials on me and the INTERNATIONAL AIRPORT did not have a Money Exchange! So I had to call Ali back to see if he had any rials that he could give me in exchange for dollars. By this time, he was about 20 minutes away so we had to wait for him to come back. In the meanwhile, the Sales Agent agreed to take my dollars at a fairly decent exchange rate. Basically, I bought 2 one-way tickets from Mashad to Tehran for about $100. Just as we finalized the transaction, Ali came back and I had to explain the whole thing to him as well. He, too, was confused as to why I would buy another ticket when I already had one. 

Anyway, we finally put all that behind us, checked-in and were on our way to Tehran.

After an uneventful journey to Tehran, we drove all the way to Qum to sepnt about 3-4 hours in Qum at NAJ's house. We freshened up, ate a really nice meal and got ready to leave.

Day 10 (Fri):

We left Naj's house around 1am and reached IKA by 215am. Since this was the last or day after Nawruz holidays, the airport was jam packed. It took an hour to check-in, the security lines were considerably shorter so in another 15 minutes, we were at our gate. Boarding started just around fajr, so we prayed quickly and boarded our Qatar Airways flight to Doha.

I was a bit nervous about returning to the US from Iran but had no problems whatsoever.

A very placid end to a very hectic but thoroughly enjoyable trip.

Summary:

Iranians are a very joyous and happy people. There was no patch of grass where we didn't see a family setting up a picnic be it as a roadside or a courtyard of a shrine. I really wish relations between Iran and the West improves so the people can really experience the rich, colorful and impressive history, geography and culture Iran has to offer.

Our entire 10 day trip cost about $1,600/pp. It was money well spent.

 



33 Comments


Recommended Comments



22 hours ago, shiaman14 said:

Salaam,

This was March 2016.

Inshallah next time. 

 

Shiraz is the host of one of the most ancient sites of Iran and the world, which is called takhte jamshid in Persian and Persopolis in English, and also there's a shrine for the older brother of Imam Rida(as), Hazrat Ahmad ibn Musa(as) or as we call him shah cheragh (the king of light) in Shiraz, and many other shrines too

There's also the tombs of two of the greatest Persian poets here in Shiraz, one is Hafez who was shia and the other one is Sa'di who was sunni.

Share this comment


Link to comment
On 3/8/2017 at 0:14 AM, Hidaren said:

Shiraz is the host of one of the most ancient sites of Iran and the world, which is called takhte jamshid in Persian and Persopolis in English, and also there's a shrine for the older brother of Imam Rida(as), Hazrat Ahmad ibn Musa(as) or as we call him shah cheragh (the king of light) in Shiraz, and many other shrines too

There's also the tombs of two of the greatest Persian poets here in Shiraz, one is Hafez who was shia and the other one is Sa'di who was sunni.

Yes I definitely need to. Due to time constraints, we had to choose between Isfahan or Shiraz but I definitely want to see Persepolis one day inshallah.

If I had the time, I would have taken a train from Tehran --> Isfahan --> Shiraz --> Mashad with 1-2 day stops in Isfahan and Shiraz but it wasnt to be.

Share this comment


Link to comment

Re: climate

It's a shame that some Iranians are somehow ashamed of our climate? So I think they try to push the idea of Iran having a sort of European climate, which it does not. And then other people begin to get this impression, which is probably why you had the perception you did.

But it is true what you said: Iran does have sand deserts but most of the desert is rocky and mountanous. Two thirds of Iran is desert, but two thirds is also mountanous, which obviously means there is some overlap. And although much of the country has four seasons, precipitation in Iran is only about a third of the global average, and even then a lot of that is accounted for by the very rainy climate in the north.

I personally love the mountain-deserts and think they are nothing to be ashamed of. Besides: if there are a very successive days of rain those barren mountains will begin to look lush and green. That's the beauty of a climate which changes. 

Aside from the major ziyarah sites I would recommend you go to Lorestan. Beautiful nature and cultural peculiarities / lifestyle which are astounding.

Share this comment


Link to comment
On 3/8/2017 at 4:47 PM, realizm said:

:salam:

Why did you drive back to Qum after each of your visits? Just curious.

You must have lost time and money by doing so.

:ws:

Good question.

Initially, we wanted to drive from Qum to Isfahan and stay there overnight. The next day, we would go to Kashan and then back to Qum. 

Unfortunately, since it was Nawroz season, a lot of the hotels were booked in Isfahan so we couldn't secure a good hotel. Also, our driver was from Qum so we would have had to pay for his accommodation as well. Plus traveling with luggage was a factor.

If we had traveled by train, then I would have definitely stayed overnight in Isfahan. Kashan was good for the few hours we spent there and it was only a 2-hr drive so definitely not worth staying overnight.

Share this comment


Link to comment
50 minutes ago, baradar_jackson said:

Re: climate

It's a shame that some Iranians are somehow ashamed of our climate? So I think they try to push the idea of Iran having a sort of European climate, which it does not. And then other people begin to get this impression, which is probably why you had the perception you did.

But it is true what you said: Iran does have sand deserts but most of the desert is rocky and mountanous. Two thirds of Iran is desert, but two thirds is also mountanous, which obviously means there is some overlap. And although much of the country has four seasons, precipitation in Iran is only about a third of the global average, and even then a lot of that is accounted for by the very rainy climate in the north.

I personally love the mountain-deserts and think they are nothing to be ashamed of. Besides: if there are a very successive days of rain those barren mountains will begin to look lush and green. That's the beauty of a climate which changes. 

Aside from the major ziyarah sites I would recommend you go to Lorestan. Beautiful nature and cultural peculiarities / lifestyle which are astounding.

I was born in UAE so whenever I think of a desert, the first thing that comes to mind is the fine yellow sand of those deserts.

I, too, love mountain-deserts. They have their own beauty. It reminded me of the drive from Damascus to Halab. Very similar geography but I think Iran is more mountainous.

In our ~10 days there, we really saw all kinds of weather from really hot to freezing cold.

Share this comment


Link to comment

Mashallah a very nice place. I hope you enjoy every bit of the journey. I am an Australian however, I come from Iraq, Najaf and whenever I visit Iraq and see the holy shrines it is very calming and a pleasant place to be in. Inshallah one day you can visit all the holy shrines of Ahululbayt in Iraq. Please make Dua for us.

Share this comment


Link to comment

Mashallah, may Allah grant us ziyarat Imam Reza as

 

May I ask you which hotel you stayed in Mashad? And what did you pay for it?

Edited by ElAhmed

Share this comment


Link to comment
3 hours ago, ElAhmed said:

Mashallah, may Allah grant us ziyarat Imam Reza as

 

May I ask you which hotel you stayed in Mashad? And what did you pay for it?

Sorry brother. I should have included that info.

We stayed at Hotel Omid. It was newly renovated in Feb-2016. To be honest, I don't know the rate. I worked a package deal with the person who arranged the entire trip.

I will provide the details at the end.

Share this comment


Link to comment
3 hours ago, shiaman14 said:

Sorry brother. I should have included that info.

We stayed at Hotel Omid. It was newly renovated in Feb-2016. To be honest, I don't know the rate. I worked a package deal with the person who arranged the entire trip.

I will provide the details at the end.

No akhi, you don't need to apologize.

You are already sharing this beautiful trip with us

Share this comment


Link to comment

Create an account or sign in to comment

You need to be a member in order to leave a comment

Create an account

Sign up for a new account in our community. It's easy!

Register a new account

Sign in

Already have an account? Sign in here.

Sign In Now
  • Latest Blog Entries

    • By Ali in ShiaChat.com Blog
         15
      [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 yearold 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 endless 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 “Hashtag” 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 a 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 piggybacked 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 any time 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 set up 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?
    • By Miss Wonderful in Amir Al-Mu'minin
         0
      God is Able. He is capable of everything.
    • By Ibn al-Hussain in Just Another Muslim Blogger
         0
      Original source: http://www.iqraonline.net/allamah-tabatabai-treatment-different-readings-quran/
      One of the most extensive and important discussions within Qurānic studies is regarding its variant readings (qirā’āt). The readings are generally discussed within commentaries themselves and even within historical discussions regarding the collection and transmission of the Qurān. Utilizing a 25-page research paper titled Rawish Shināsi Ruyikard ‘Allāmeh Ṭabāṭabā’ī Dar Ikhtilāf Qirā’āt by Muḥamad Khāmehgar of Ferdowsi University of Mashhad, we will look at how ‘Allāmah Ṭabāṭabā’ī treats these different readings in his seminal work Tafsīr al-Mīzān.
      ‘Allāmah discusses or points out differences in readings in around 160 places. These remarks include the following:
      Differences in vowels and diacritics on words: 72 times Differences in the type of letters or their quantity: 42 times Differences in the formation of a word, or in its root-word, or in it being singular or plural, or in it being in passive or active voice, or which paradigm from thulāthī mazīd the word is from: 36 times Differences in one or more words being extra: 4 times Differences in a word present in a place of another word: 6 times Differences in a word missing: 0 times Differences in words being moved around: 0 times Differences in a sentence being added or removed: 0 times In the first 3 cases, there is no discrepency between the text of the codex and its recitation. However, in the fourth case when there is an extra word in one of the recitations, ‘Allāmah either rejects it – like in the case of (8:1) يَسْأَلُونَكَ عَنِ الْأَنفَالِ which has also been recited as يَسْأَلُونَكَ الْأَنفَال, or he considers it to be an exegesis done in the middle of the verse like in the case of:
      (20:15) إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا تَسْعَىٰ It has been reported that Ibn ‘Abbās and Imām al-Ṣādiq (a) recited the verse as follows: أَكَادُ أُخْفِيهَا عن نفسي. ‘Allāmah considers this addition to be a commentary.
      In the fifth case where a word is present in place of another word, ‘Allāmah considers five of those instances to be commentaries. One of those instances is a recitation attributed to Ibn ‘Umar, which ‘Allāmah considers to be made up by Ibn ‘Umar himself. The verse is:
      (65:1) يَا أَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ where Ibn ‘Umar replaced the preposition li on ‘iddatihinna and replaced it with a fi qabl:
      يَا أَيُّهَا النَّبِيُّ إِذَا طَلَّقْتُمُ النِّسَاءَ فَطَلِّقُوهُنَّ في قبل عِدَّتِهِنَّ.
      The Reading of Ḥafṣ from ‘Āṣim
      Some Qurān experts – such as Āyatullah Hādi Ma’rifat (d. 2007) – believe that the only reading that has a sound chain of transmission and all the Muslims have considered it reliable is the reading of Ḥafṣ. Ḥafṣ learned the reading from his teacher ‘Āṣim who learned it from Abū ‘Abd al-Raḥmān al-Sulamī (d. 74 AH) who took it from Imām ‘Alī (a). They say that this reading is not based on the personal ijtihād of Ḥafṣ rather it was passed down to him through a transmission which is directly connected to Imām ‘Alī (a) and ultimately the Prophet (p).
      How strong the argument of the aforementioned scholars is can be investigated in a different article altogether, but what is important to note here is that ‘Allāmah Ṭabāṭabāī considered the reading of Ḥafṣ like the rest of the readings. He did not believe this reading to have any preference over the other recitations and considers it to be ijtihādī like the rest of them. He simply deems the reading of Ḥafṣ to be the popular reading[1] but did not believe that going against it implies going against the recitation of the Prophet (p) or the Imām (a).
      Although, we cannot deny that the primary reading employed by ‘Allāmah in his al-Mīzān is that of Ḥafṣ’, he has not preferred this reading over the rest of them in every case. We will look at some of these cases where ‘Allāmah preferred the reading of Ḥafṣ over other recitations and what he based his preference on, as well as cases where he preferred another reading over that of Ḥafṣ’ and what he based his preference on.
      Preference of Ḥafṣ Over Other Readings
      In some cases, ‘Allāmah prefers Ḥafṣ over other recitations, not due to the popularity or probative force of the reading, but due to other specified reasons.
      1) In (2:222) وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ, ‘Allamah prefers the pronunciation Yaṭhurna يَطْهُرْنَ – which happens to be the popular reading – over Yaṭṭahurna يَطَّهُرْنَ which was how the people of Kūfa recited it, except Ḥafṣ. The reason for this preference is a number of traditions that imply that the recitation is Yaṭhurna, instead of Yaṭṭahurna.[2]
      2) In (2:260) فَخُذْ أَرْبَعَةً مِّنَ الطَّيْرِ فَصُرْهُنَّ إِلَيْكَ, the word fa-ṣurhunna has been recited in two ways. The famous recitation of it is fa-ṣurhunna فَصُرْهُنَّ, whereas Abū Ja’far, Ḥamzah, Khalaf and Ruways who narrates from Ya’qūb have all recited this word as fa-ṣirhunna.[3] ‘Allāmah says since this word, when pronounced with a ḍammah, means to cut or chop, it has become muta’addī with the preposition ilaafter it to also take into consideration the meaning of calling something towards oneself.[4]
      3) In (10:21) إِنَّ رُسُلَنَا يَكْتُبُونَ مَا تَمْكُرُونَ, the word tamkurūn تَمْكُرُونَ has been recited as yamkurūnيَمْكُرُونَ by some reciters like Zayd who took from Ya’qūb and Sahl.[5] ‘Allāmah prefers the popular recitation citing the concept of grammatical shift (iltifāt) in the Qurān and says that the popular recitation is more eloquent with respect to the meaning intended.[6]
      Preference of Other Readings Over Ḥafṣ
      ‘Allāmah’s approach to the different readings of the Qurān and preferring one reading over the other is based on the siyāq (loosely translated as context) of the verses, alibis from the aḥādīth literature, grammatical rules and as well as other factors. That being the case, in some instances we find ‘Allāmah preferring the reading of a reciter other than that of Ḥafṣ’. What is interesting to note is that in no instance does ‘Allāmah say that the meaning signified in the reading of Ḥafṣ is necessarily wrong or incorrect, rather he simply believes that the other recitation is better and more harmonious. As a matter of fact, in one case he even says that both recitations are perfectly correct.[7]
      At times we find that ‘Allāmah prefers the readings of one of the 7 famous reciters over Ḥafṣ while other times we find him to prefer the readings of one of the non-famous reciters over Ḥafṣ.
      The 7-famous reciters are:
      ‘Abdullah b. ‘Āmir al-Dimashqī (d. 118 AH) ‘Abdullah b. Kathīr al-Makkī (d. 120 AH) Āṣim b. Bahdalah (d.127 AH) – whose main transmitter was Ḥafṣ Abū ‘Amr b. ‘Alā (d. 154 AH) Ḥamzah al-Kūfī (d.156 AH) Nāfi’ al-Madanī (d. 169 AH) al-Kisāī (d. 189 AH) Some cases where ‘Allāmah prefers one of these reciters over Āsim’s are as follows:
      1) Āṣim and Kisāī have recited the word mālik مَالِك in (1:4) مَالِكِ يَوْمِ الدِّينِ with an alif, whereas the rest of the reciters have recited it without an alif – as malik مَلِك. ‘Allāmah prefers the recitation of malikover mālik because it has been added on to a concept of time – yawm al-dīn.[8]
      2) In (8:59) وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا سَبَقُوا ۚ إِنَّهُمْ لَا يُعْجِزُونَ the verb la yaḥsabanna لا يَحْسَبَنَّ has been recited with a yā in third-person, but Ibn Kathīr, Abū ‘Amr, Nāfi’ and Kisāī have read it with a tā which would make it a second-person verb. ‘Allāmah prefers the second-person reading not only because it is more popular, but also due to the context of the verses after this one, as they are addressing the Prophet (p).[9]
      3) Regarding (48:9) لِّتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ وَتُسَبِّحُوهُ بُكْرَةً وَأَصِيلًا, ‘Allāmah says that the popular recitation of this verse pronounces all the verbs in second-person with a tā, but Ibn Kathīr and Abū ‘Amr have recited it in third-person with a yā. He says that the reading of the latter two is more appropriate since it is in line with the context of the verse.[10]
      In some cases, we find ‘Allāmah preferring the reading of one of the non-famous reciters over that of Ḥafṣ’. For example, in (26:13) وَيَضِيقُ صَدْرِي وَلَا يَنطَلِقُ لِسَانِي all the 7 famous reciters read the words yaḍīqu يَضِيقُ and yanṭaliqu يَنْطَلِقُ in the state of raf’ with a ḍamma, however Ya’qūb b. Isḥāq recites these two verbs in the state of naṣb with a fatḥa (يَضِيقَ and يَنْطَلِقَ). ‘Allāmah prefers the recitation of Ya’qūb because it is more in line with the meaning intended.[11]
      Not Preferring any Reading Over Another
      In a majority of cases ‘Allāmah does not prefer one reading over another. Instead, he reiterates that both recitals are correct and justifiable. This also implies that ‘Allāmah does not restrict himself to the recitation of Ḥafṣ in his commentary simply because it happens to be a popular reading or go out of his way to invalidate other recitations simply because they aren’t popular. In fact, it shows that ‘Allāmah considered other recitations to be just as valid and strong as the recitation of Ḥafṣ.
      As an example, in (2:37) فَتَلَقَّىٰ آدَمُ مِن رَّبِّهِ كَلِمَاتٍ  Ibn Kathīr recites Ādam in a state of naṣb and Kalimāt in a state of raf’, while Ibn ‘Āmir recites it the opposite way. ‘Allāmah cites both recitations and does not prefer one over another and says that the meaning will remain the same in either case.[12]
      In (2:126) قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُ قَلِيلًا, the word umatti’uhu which is on the paradigm of taf’īl, has also been recited as umti’uhu on the paradigm of if’āl. Since both tamtī’ and imtā’ have the same meaning, he refrains from preferring one over the other.[13]
      In (26:36) قَالُوا أَرْجِهْ وَأَخَاهُ, the word arjih أرْجِهْ has been recited as 1) arji’hu أرْجِئهُ with a hamzahbetween the jīm and the pronoun hā and with a ḍammah on the hā, 2) the people of Medīna and Kisāī and Khalaf recited it as arjihi أرْجِهِ without a hamzah and with a kasra on the hā, and 3) Āṣim and Ḥamzah recited it as arjih أرْجِهْ without a hamzah, but with a sukūn on the hā.
      After mentioning all the different recitations for this word, ‘Allāmah says that the first two recitations are more eloquent than the third recitation which happens to be the popular one, although all three recitations have the same meaning.[14]
      In other situations, we find ‘Allāmah not commenting on the different readings at all. Perhaps this was done simply to point the reader to the fact that there exists another recitation that is equally strong and justifiable as Ḥafṣ’. Or perhaps he may have felt that the recitation of Ḥafṣ in a particular verse was not as strong, but did not find enough reason to prefer any of the other recitations over it either. For example, in (2:283) وَلَمْ تَجِدُوا كَاتِبًا فَرِهَانٌ مَّقْبُوضَةٌ he says that the word rihān in this verse has also been pronounced as ruhun which is the plural for rahn. Both words have the same meaning and ‘Allāmah refrains from commenting on them any further.[15]
      In some cases, even though ‘Allāmah has not preferred any recitation over another, he has made use of the difference in reading to expand on the meaning of the verse. Regarding verse (2:219) يَسْأَلُونَكَ عَنِ الْخَمْرِ وَالْمَيْسِرِ ۖ قُلْ فِيهِمَا إِثْمٌ كَبِيرٌ he writes that the word kabīr (great) has also been recited as kathīr (a lot). When explaining the harms of alcohol and gambling he says that their harms are both great and a lot.[16]
      When it comes to the numerous reports in which a recitation has been attributed to one of the Imāms (a), ‘Allāmah takes the same approach as he does with the other readings. If these traditions and the readings do not meet the criteria for acceptance, they are not to be taken. He writes that the Shī’a do not consider rare readings to be probative, even if they are attributed to the Imāms.[17] When it comes to traditions that attribute a certain way of reading to the Imāms (a), he divides these set of traditions into two, narrations that are specifically a reading of a verse, and narrations that are exegetical.
      Narrations that are specifically a reading of a verse are traditions that are in line with the text of the Qurānic codex and rules of grammar. The readings of the text themselves are then either in accordance with one of the famous readings or against them. Traditions in which these readings are not the same as any of the famous readings are either those in which either the vowel placement is different or the letters of a word is different or something similar to that extent. In these cases, ‘Allāmah treats these readings like the rest of the famous recitations and puts them to the same standard of scrutiny before preferring one over another.
      As an example, in (13:31) أَفَلَمْ يَيْأَسِ, the famous recitation is a fa lam yay’as, but it has been reported that Imām ‘Alī (a), Ibn ‘Abbās, ‘Alī b. al-Ḥusayn (a), Zayd b. ‘Alī, Ja’far b. Muḥammad (a), Ibn Abī Malīkah and Abū Yazīd al-Madanī all recited it as a fa lam yatabayyan. However, ‘Allāmah says that the famous and accepted recitation is a fa lam yay’as.[18]
      In a subsequent post, we will look at the role of these different readings and how ‘Allāmah used them to either defend his own interpretation or at times allow multiple meanings for a given verse.
      Footnotes
      [1] Al-Mīzān, vol. 7, pg. 271
      [2] Ibid, vol. 2, pg. 322
      [3] Ṭabrasī, Majma’ al-Bayān, vol. 2, pg. 642
      [4] Al-Mīzān, vol. 2, pg. 375
      [5] Ṭabrasī, vol. 5, pg. 151
      [6] Al-Mīzān, vol. 10, pg. 49
      [7] Ibid, vol. 1, pg. 204
      [8] Ibid, vol. 1, pg. 33 and 142
      [9] Ibid, vol. 9, pg. 150
      [10] Ibid, vol. 18, pg. 408
      [11] Ibid, vol. 15, pg. 360
      [12] Ibid, vol. 1, pg. 204
      [13] Ibid, vol. 1, pg. 426
      [14] Ibid, vol. 15, pg. 382
      [15] Ibid, vol. 2, pg. 668
      [16] Ibid, vol. 2, pg. 289
      [17] Ibid, vol. 4, pg. 476
      [18] Ibid, vol. 11, pg. 505
    • By starlight in Light Beams
         0
      Part II A Detailed Description of the Method and Way of Godward Wayfaring
      My notes on the book's content. I had to reformat and reduce the size of file to meet the specifications of the forum. Hopefully this image will be readable after zooming.

    • By starlight in Light Beams
         0
      My notes on the book's content
      Here is the link to the book   https://www.al-islam.org/al-tawhid/vol13-no4/lubb-al-lubab-short-treatise-wayfaring-s-m-husayn-husayni
      PART I A Brief Description of the Realms Preceding the World of Khulus


       
       
       
       
       
       
    • By Qa'im in Imamology
         5
      Allah has placed important symbols in our religion that we must seek to understand.
      The word "hijab" appears seven times in the Quran. In 7:46, the hijab is a "barrier" that divides Paradise from the Fire. In 19:16-17, Mary "secludes" herself from her family to devote herself to God in solitude. In 33:53, a "screen" protects the Prophet's wives from onlookers. In 41:5, a "barrier" prevents the disbelievers from heartfelt belief. In 42:51, a "veil" prevents Allah from being seen by those He reveals to. In 17:45, a "partition" prevents the disbelievers from comprehending the Quran. In 38:32, a "curtain" prevents Solomon from seeking his prescribed prayers.
      The Quran never refers to the Muslim headdress as a hijab. In our traditional literature, the garment is instead referred to as a khimar, a jilbab, or a kisa'. So this begs the question: what is a hijab in Islamic terminology? A hijab primarily is a barrier that prevents or protects one thing from another. It can be both physical (like a curtain) or metaphysical. A physical hijab may be a simple covering that prevents unwanted access to an object or a person - much like the curtain that would prevent strange men from seeing the Prophet's wives. A metaphysical hijab could be an attitude that a person has - like Mary's seclusion from her people, or like the "social hijab" that prevents unnecessary mixing between men and women. But a metaphysical hijab can also be a boundary that Allah has set between two things.
      The precious pearl hides inside the oyster's mysterious shell. In all instances, the hijab protects something of value from those who have not demonstrated a sincerity to it. It prevents both intentional and accidental harm from coming to the object of value. Only those who have demonstrated a sincerity to the gem beyond the barrier can access its excellence. For example, faith, which is a precious light of Paradise ( الايمان في الجنة ), can only be attained by those who seek it and are open to its reception. If one is insincere to faith, a barrier will be put up to protect it from him, preventing him from its understanding and its benefits. Furthermore, inner understandings of the Quran cannot be attained by a cursory reading of it - the esoteric can only be gained by deep reflection and devotion. Through this hijab, God protects the most priceless secrets from the misunderstanding and misuse of those who seek to abuse them.
      Likewise, even the hijab (both physical and social) of a woman from a stranger protects her from complete objectification. The only ones that can access her feminine energy, her motherhood, her personality, and her physical beauty are (1) her direct relatives, or (2) a man who has sought her expressed consent, the permission of her guardian, and has devoted himself to her sustenance. Once that sincerity is established, the barriers are gradually removed, one after the other, and the sincere man becomes overwhelmed at her marvel.
      The hijab is a Sunna of Allah. It is something that He Himself has enacted, both upon Himself and upon others. Allah has been inclined to put veils in His creation and His religion (الله ستار يحب الستر). He has also created veils for Himself - He created seven veils of light between Himself and the creation ( إن الله خلق السماوات سبعاً والأرضين سبعاً والحجب سبعاً ). This light is said to inspire the creation with His greatness, His guidance, and His love ( لما اسري بي إلى السماء بلغ بي جبرئيل مكانا لم يطأه قط جبرئيل فكشف له فأراه الله من نور عظمته ما أحب ). The purpose of these veils is twofold: (1) to prevent His recognition and His presence from the insincere disbelievers, and (2) to manifest His signs to those who recognize Him. Allah's veils are the epitome example for veiling in Islam - they both prevent and inspire. All other hijabs are a symbol of His ultimate and primordial hijab - a hijab is to be beautiful, inspiring guidance and awe, but also purposeful in providing the security of an object or an idea.
      Allah's essence is a mystery. It cannot be compared to anything, and it is contrary to all that comes to mind. The divine mystery of God's nature is called "the secret" (al-sir) in our literature. One of the roles of the Guide is to protect this secret from corruption - meaning, to prevent the people from generating a polytheistic understandings of Allah's nature. The Guide goes through extra trouble to make sure that God's mystery is kept with distance to prevent it from being defiled. Pure monotheism is their priority.
      At the same time, Allah has one more very important luminous hijab: the Prophet Muhammad (s). In al-Kafi, the Prophet is called the hijab of Allah ( محمد حجاب الله تبارك وتعالى ), and the same is said in Tafsir al-`Ayashi ( بمحمد صلى الله عليه وآله تطمئن وهو ذكر الله وحجابه ). This is because the Prophet is the ultimate guardian of Allah's essence, protecting monotheistic theology from any and all corruption. Indeed, the Prophet was raised beyond all of Allah's other veils of light during the mi`raj ( فلمّا اُسرى بالنبيّ ( صلّى الله عليه وآله ) فكان من ربّه كقاب قوسين أو أدنى رفع له حجاب من حجبه فكبّر رسول الل ), and was brought closer to Allah than any other creation. The Prophet also fulfills the other function of God's light hijabs, which is to guide and to inspire the creation to God. Everything about his form and his personality has been made for us to approach Allah and understand His attributes better. He is called "the Reminder" (al-Dhikr) because he is the ultimate proof of Allah and His most luminous light. It is not a coincidence that the Ahl al-Kisa' are the "People of the Cloak" - they are a sacred and primordial union that simultaneously protect the hidden and manifest the wisdom of God.
      Likewise, Lady Fatima put extra veils between her and those who had oppressed her - she wrapped her scarf around her head, covered herself in her cloak, surrounded herself with her family, stepped on the ends of her dress, and placed a curtain before her and the Caliphal elites ( لما أجمع أبوبكر وعمر على منع فاطمة عليها السلام فدكا و بلغها ذلك لاثت خمارها على رأسها و اشتملت بجلبابها وأقبلت في لمةٍ من حفدتها ونساء قومها تطأ ذيولها ما تخرم مشيتها مشية رسول الله ( ص ) حتى دخلت على أبي بكر وهو في حشد من المهاجرين والأنصار وغيرهم فنيطت دونها ملاءة فجلست ).
      It is important that we do not just relegate this beautiful concept of hijab to a headdress. A headdress without the intention and practice of hijab is just another piece of cloth. But a modest dress can be a small part of a larger, more meaningful dynamic. We are to carry out the hijab in all of our practices: we cover our good deeds, we protect our family members from insincere people, we protect the secrets of Ahl al-Bayt from their enemies, we recognize that the hidden intentions are more important than the apparent actions, we seek the esoteric understandings of our religion, and we recognize the limits in both theology and in society.
      May Allah plant the needed humility in the garden of our hearts, so that the veil of occultation is lifted between us and our Imam for a nourishing relationship with him.
    • By Ibn al-Hussain in Just Another Muslim Blogger
         0
      Miraculousness of the Qurān – Doctrine of al-Ṣarfah – A Historical Overview (Part 6)
      Original source: http://www.iqraonline.net/miraculousness-of-the-quran-doctrine-of-al-ṣarfah-a-historical-overview-part-6/
      In our previous post, we went over a brief description of the doctrine of al-Ṣarfah. In this post, we want to see what critiques were established against this doctrine by Muslim scholars. I will summarize some of the major arguments against the doctrine and leave out some of the rebuttals which I felt were repetitive and were essentially saying the same thing as another argument. As you will come to realize, some of these rebuttals are impressive and proponents of al-Ṣarfah would need to respond to them accordingly, but some other rebuttals have blatant flaws in them or are based on presumptions that not all proponents of al-Ṣarfah even accepted. Though, I will not be discussing the strength or weakness of any of these rebuttals and will leave it up to the reader to further investigate and contemplate over this very crucial discussion.
      Scholars have listed out a wide range of critiques on the doctrine, some list up to 12 rebuttals, others 7, and some only 1 or 2. The nature of these rebuttals also depends on who they are being addressed to. As mentioned in the previous post, there are multiple definitions and interpretations of the doctrine itself, so even though some rebuttals may be applicable to all interpretations, many others may only be targetting a specific definition or even a specific proponent of the doctrine. In this post I have sufficed with 8 critiques, combining some of the rebuttals I felt were essentially saying the same thing.
      Rebuttals
      1. If the miracle of the Qurān was something external to it, rather than internal, then God would not have challenged the Arabs to bring something like it. Instead, God would have informed them that He has forcibly prevented them from bringing anything like it.
      2. al-Khaṭṭābī[1] (d. 388 AH / 998 CE) and some others argue that even though theoretically speaking the view of al-Ṣarfah sounds valid, its greatest problem is that it goes against the apparent meaning of some of the verses of the Qurān. One of the main verses cited is:
      قُل لَّئِنِ اجْتَمَعَتِ الْإِنسُ وَالْجِنُّ عَلَىٰ أَن يَأْتُوا بِمِثْلِ هَٰذَا الْقُرْآنِ لَا يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا
      [17:88] Say, “If mankind and the jinn gathered in order to produce the like of this Qur’an, they could not produce the like of it, even if they were to each other assistants.”
      These scholars argue that this verse cannot be understood correctly if one were to believe in al-Ṣarfah – which is an external barrier. The challenge in this verse is related to an act that has been described as being exhaustive and a task that requires a lot of effort. Such is the extent of this effort that all of mankind and the jinn would need to gather together to even begin fulfilling it. Despite that, they will fail at it. This implies that the miracle of the Qurān is something internal to it because the notion of al-Ṣarfah – at least one understanding of it – implies that humans have been externally prevented from bringing anything like the Qurān and there is no real motivation or effort required to attempt to bring anything like it.
      There are other verses in the Qurān that are also cited by different scholars to argue that the miracle of it is innate to it. For example:
      وَقَالَ الَّذِينَ كَفَرُوا لَا تَسْمَعُوا لِهَٰذَا الْقُرْآنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
      [41:26] And those who disbelieve say, “Do not listen to this Qur’an and speak noisily during [the recitation of] it that perhaps you will overcome.”
      This verse implies that the disbelievers knew the words of the Qurān itself had something miraculous about it, or else they would not have asked others to not listen to it or interrupt its recitation. This is as far as its impact on the disbelievers is concerned. However, in another verse we see that the verses of the Qurān also impacted the believers:
      اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّهِ ۚ ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَن يَشَاءُ ۚ وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ
      [39:23] Allah has sent down the best statement: a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance of Allah. That is the guidance of Allah by which He guides whom He wills. And one whom Allah leaves astray – for him there is no guide.
      3. ‘Abdul Qāhir al-Jurjānī[2] (d. 471 AH), Zarkashī (d. 794 AH) in his al-Burhān and Suyūtī[3] (d. 911 AH) all argue that if the doctrine of al-Ṣarfah was true, then as time passes by, people would learn the ability to bring something like the Qurān. As such, it would no longer remain a miracle. This is all the while there is a theological consensus by Muslims that the Qurān is an eternal miracle.
      Note that one of the presumptions of this rebuttal is that the challenge to bring something like the Qurān has been understood to be limited to the time of the Prophet (p) himself.
      4. Those who say that al-Ṣarfah is the notion of God preventing the Arabs from acquiring knowledge required to bring something like the Qurān, then a question remains as to why we do not find any historical reports of Arabs complaining about their lack of knowledge regarding these matters, or why did none of the eloquent ones at the time of the Prophet (p) even attempt to bring anything like it – albeit failed attempts?
      5. ‘Abdul Qāhir al-Jurjānī claims that if the doctrine of al-Ṣarfah was correct, then why do we find the Arabs themselves astonished and confused by the eloquence and clarity of the Qurān.[4] This matter is unanimously agreed upon by the historians and numerous historical reports exist describing the shocking state of some of the disbelievers, such as Walīd b. Mughīrah and ‘Utbah b. Rabī’ah, when they heard some of the verses being recited. If the verses were not miraculous, even if they were highly eloquent, this should not have been a reason for them to be shocked and astonished to such a degree, since the Arabs were already well accustomed to highly eloquent speech before the revelation of the Qurān.
      If the miracle of the Qurān was that their knowledge had been taken away from them, then their astonishment should have been concerning the fact that previously they the ability to produce speech similar to the Qurān, but after its revelation, they were unable to do so.
      6. In the previous post, we mentioned that one of Sayyid al-Murtaḍa’s justification for al-Ṣarfah was that the verses of the Qurān are merely a combination of letters and words, something every human is inherently capable of doing. If someone is not able to bring something like the Qurān, it only means that people do not have enough knowledge do so, not that the order of the words itself is miraculous.
      ‘Allāmah Ṭabāṭabāī summarizes this argument in his Tafsīr al-Mīzān[5] and then begins a lengthy response to it. I will quote just two excerpts from his response and the readers can refer to the complete rebuttal in the English translation of al-Mīzān available online. He writes:
      It is a fallacious argument that as the language is a product of human ingenuity, it can never reach a level which would be beyond the grasp or ability of human beings; language, being a product, cannot be more powerful than its producer. The fallacy lies in the fact that what has been invented by man is simple words for particular meanings. But this congruity of the words with their meanings does not teach the man how to arrange those words, how to plan, draft and deliver a talk in the best possible way — in a way that the talk reflects the beauty of the meaning as it is in the mind, and the meaning in its turn becomes a mirror of the reality, remains in complete agreement with the fact. It requires a dexterity in the art of eloquence, an adroitness in elocution; also it depends on sharp intelligence and comprehensive knowledge so that the speaker may be fully cognizant of all aspects of the subject matter. It is this skill and knowledge that differs from man to man, and creates difference between talk and talk in their respective perfection and beauty.

      To come back to the main objection: Accepted that language has been made by men. But it does not mean that there cannot be found a piece of literature that is beyond the reach of the very men who made the language. Otherwise, we would have to say that a sword-maker must be the bravest of all the swordsmen, the inventor of chess or lute must be the most accomplished chess-master or lutanist!
      Āyatullah Jawādī Āmulī in volume 1 of his thematical exegesis[6] offers a similar critique to Sayyid al-Murtaḍa. To summarize his argument, he says that eloquence and clarity of speech is based on three pillars, namely, one’s relative knowledge with respect to what exists, the ability to produce words and use them to signify their specific meanings, and thirdly to be able to use those words collectively in an appropriate fashion to convey a meaning to someone. Humans have complete control over the second pillar, but their command over the first and third pillar is limited. This is because the realities are too many to enumerate and most humans possess only some knowledge regarding them, while others – like the infallibles – may possess all knowledge about them. As for what words should be used and how they should be used, then this goes back to human experience and one’s taste of the language. It does not exist for everyone because it is linked to the domain of the practical intellect and humans are highly different from one another in this regard. This is similar to the skill of writing poetry, which some are excellent in, while others have no ability to write anything poetic.
      So even if humans coined words for different meanings, these are to be considered tools by which eloquent speech can be produced. It by no means necessitates that they themselves can also produce the highest level of eloquence or that eloquence cannot reach a level of miraculousness.
      7.  The doctrine of al-Ṣarfah suggests that the Qurān challenged the people to bring something like it, but if they ever intended to do so, an external barrier would prevent them from it. However, this implies that if a person does not intend to go head-to-head with the Qurān and is not intending on taking on the Qurānic challenge, then there is nothing stopping them from bringing something like the Qurān. This is because the external barrier is for those who intend on challenging the Qurānic miracle.
      Of course, this rebuttal will only work for those proponents of al-Ṣarfah who believe that the external barrier is limited to those who consciously intend on taking on the Qurānic challenge.
      8. From a Shī’ī perspective, one argument against al-Ṣarfah is seeing what the infallible Imāms (a) after the Prophet (p) have said about the Qurān. Some traditions very clearly signify that the miracle of the Qurān was internal to it and not an external barrier. The Imāms never seem to have alluded to the book’s miraculous aspect being that which the proponents of al-Ṣarfah claim. Rather if there is any mention of the Qurānic miracle and its accompanying challenge, their words always seem to imply that it was something innate to it. One such tradition is in volume 1 of Uṣūl al-Kāfī, ḥadīth #20:
      Al-Ḥusayn b. Muḥammad narrated from Aḥmad b. Muḥammad al-Sayyārī from Abū Ya’qūb al-Baghdādī who said:
      Ibn Sikkīt asked Abū al-Ḥasan (al-Kāẓim), ‘Why did Allah send Mūsa b. ‘Imrān (a) with a miracle that appeared through his staff, his hand and through tools of magic, and He sent ‘Īsa with the miracle that appeared through tools of medicine, and He sent Muḥammad (p) with means of speech and sermons?’
      Abū al-Ḥasan (a) replied: ‘When Allah sent forth Mūsa (a), magic was popular amongst the people. So he brought something against them from Allah which they did not have the capacity to counter. He was given that by which he invalidated their magic and established the truth against them.
      Allah sent ‘Īsa (a) at a time when serious illnesses existed amongst the people and they needed medical treatment. So he brought something for them from Allah which the people did not have. He was given the ability to bring the dead back to life, cure the sick and the lepers by the permission of Allah and thus, establish the truth against them.
      Allah sent Muḥammad (p) at a time when oratory and speech were popular amongst the people – and I think he said poetry as well.[7] From the good advice and wisdom that he brought to them from Allah, he invalidated their words and established the truth against them.’
      Ibn al-Sikkīt said, ‘I swear by Allah I have never seen anyone like you. What is the proof amongst people today to establish the truth?’ The Imam replied, ‘It is the intellect. Through it, one recognizes those who speak the truth regarding Allah, and thus affirms them, and through it, one recognizes those who lie regarding Allah, and thus negates them.” Ibn al-Sikkīt then said, “This by Allah is the answer.”
      This tradition implies that the Qurānic miracle was similar to the miracles brought by the previous Prophets (p) as far as it was related to what was popular at the time. Given that eloquent oratory and poetry was a praised skill during the time of the Prophet (p), the Qurān – being the Prophet’s (p) miracle – was related to that and demonstrated its miracle through the very language the Arabs would pride themselves in.
      From next post onwards, we will start going through significant and influential scholarly figures and expound on their views regarding the miraculousness of the Qurān. We will begin from 4th-century hijrī and proceed from there.
      Footnotes
      [1] Bayān I’jāz al-Qurān, published under the work Thalāth Rasāil fī I’jāz al-Qurān
      [2] Dalāil al-I’jāz, pg. 156
      [3] Al-Itqān fī ‘Ulūm al-Qurān, vol. 4, pg. 8
      [4] Dalāil al-I’jāz, pg. 390-391
      [5] For the English translation, see vol. 1, pgs. 127-133
      [6] Tafsīr Mawḍū’ī, vol. 1, pg. 165 – available online here: http://www.portal.esra.ir
      [7] The narrator adds this phrase
  • Recently Browsing   0 members

    No registered users viewing this page.

  • Blog Statistics

    69
    Total Blogs
    302
    Total Entries
×