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In the Name of God بسم الله
DnA reacted to Miss Wonderful for a blog entry, Career Advice and Planning
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?"
DnA reacted to Laayla for a blog entry, Possessionist Imamology
إن بيانا تراءى له الشيطان في أحسن ما يكون صورة آدمي من قرنه إلى سرته
The Devil appeared to Bayan in the most handsome form that a human can have from the top of the head to the navel [Ja`far al-Sadiq]
God caused the holy pre-existent spirit which had created the whole of creation to dwell in flesh that He desired [Shepherd of Hermas]
He keeps appearing every now and again ... he takes Adam’s clothes off and puts it on again [Epiphanius]
Bayan b. Sam`an and the Bayaniyya
The status of the Imam was a question that was fiercely debated in the second century of the Islamic Era before the different positions crystallized. It is important to go back to history to hear the different voices in the debate. This is relevant because we find some unease to this day between what is believed in the popular Shi`i consciousness and our literary sources. One such key figure who participated in developing a peculiar Imamology was Bayan b. Sam`an.
Who was Bayan?
Bayan b. Sam`an (most likely from the South Arabian tribe of Nahd) was a seller of straw in Kufa. We would classify him as a Ghali and he was indeed cursed by the `Aimma. He is said to have associated himself with Hamza b. `Ammara, a speculator about the divinity of Ibn al-Hanafiyya [heading a splinter of the Kaysaniyya]. Bayan later attached himself to the claim of Abu Hashim the son of Muhammad b. al-Hanafiyya.
What did the Bayaniyya believe?
We do not have any extant documentary evidence that comes directly from Bayani circles, but we have early statements of contemporaries reformulating their beliefs, we also have the entries of the heresiographers whose work it was to classify different sects based on their belief-systems.
The concept of a Demiurge
In a report in al-Kashshi, Hisham quotes Bayan as saying:
إن بيانا يتأول هذه الآية وَ هُوَ الَّذِي فِي السَّماءِ إِلهٌ وَ فِي الْأَرْضِ إِلهٌ، أن الذي في الأرض غير إله السماء، و إله السماء غير إله الأرض، و أن إله السماء أعظم من إله الأرض، و أن أهل الأرض يعرفون فضل إله السماء و يعظمونه فقال: و الله ما هو إلا الله وحده لا شريك له إله من في السماوات و إله من في الأرضين
'Bayan interprets this verse “and He is the one who is God in Heaven and God on Earth” (43:84) that the one on Earth is not the God of Heaven, and the God of Heaven is not the God of Earth, and that the God of Heaven is greater than the God of Earth, and that the people of the Earth recognize the merit of the God of Heaven and magnify Him'
This is an important piece of evidence, because it shows that the sectarians were influenced by the concept of the Demiurge in their cosmology. I use this word in the sense of a second divine power in heaven. This power could assume many different names like Wisdom of God, Spirit of God, Logos, Metatron etc. It owes its origins to Gnosticism [and Middle-platonic notions], which had a long pre-Islamic pedigree in the melting pot that was Kufa. Gnosticism presents a distinction between the highest, unknowable God and the lesser power that was pre-existing with the unknowable God. The latter is the ilah al-ard [lesser god] in Bayan’s terminology, the site of God's power on the Earth. The real unknown God is so distant and incomprehensible to humans that they can only know him through a lesser being which can interact with matter.
Who is the Lesser God on Earth?
The Bayaniyya held that the Imam was deified because of housing the indwelling Demiurgic divine-light particle. This particle transmigrated (Tanasukh) i.e. passed down - from the Biblical patriarchs, to the Prophet Muḥammad, to the Shiʿi Imams.
قال بيان بالهية علي عليه السلام، وأن جزءا إلهيا متحد بناسوته، ثم من بعده في ابنه محمد بن الحنفية ثم في أبي هاشم ولد محمد بن الحنفية، ثم من بعده في بيان هذا
In other words, the bodies of prophets and `Aimma were receptacles to be filled with a divine spark or Spirit. It would at some point leave the body of the Imam when he dies and transmigrate to another. All the supernatural abilities of the Imam derives from being a host to the divine particle, without it the Imam is just an ordinary human.
I term this a “possessionist” Imamology. Anyone who has studied early Jewish-Christian Christologies will notice how closely those parallel what has been presented here.
This particle is said to have passed through Ali > Ibn al-Hanafiyya > Abu Hashim and potentially Bayan himself.
Al-Baghdadi says in al-Farq bayn al-Firaq:
ان بَيَانا قَالَ لَهُم: ان روح الْإِلَه تناسخت فى الانبياء والائمة حَتَّى صَارَت الى ابى هَاشم عبد الله ابْن مُحَمَّد بن الْحَنَفِيَّة ثمَّ انْتَقَلت اليه مِنْهُ يعْنى نَفسه فَادّعى لنَفسِهِ الربوبية على مَذْهَب الحلولية
Bayan said: the Divine Spirit transfused into the prophets and the `Aimma until it reached Abi Hashim Abdallah b. Muhammad b. al-Hanafiyya then it went into me [i.e. he deified himself].
al-Shahristani says in al-Milal wa al-Nihal:
قال بيان: حل في علي جزء إلهي، واتحد بجسده، فيه كان يعلم الغيب اذا اخبر عن الملاحم وبه قلع باب خيبر
Bayan said: The divine particle transfused into Ali, and united with his physical body, with it [in this divine particle] did he know the knowledge of the Unseen when he used to inform others about the trials [at the end of times] and by it [not his physical body] was he able to uproot the door of Khaybar.
What is the Implication of this?
In essence, the Bayaniyya and many other Ghulat were marked out from other 'orthodox' Muslim communities in that they did not close the door to prophecy. Prophecy continues because the access to the divine realm did not end with the Muhammad. Since they deified the Imams, anyone who is a legitimate deputy of this Imam-god would be a “prophet”. At first, Bayan saw himself as the “prophet” of the one with the divine spark.
Sa`d b. Abdallah says in his al-Maqalat that Bayan sent a letter to al-Sadiq announcing his prophethood and commanding him among other things “to surrender so as to be safe … for you cannot know where God will place his prophethood .. and whoever warns has been excused”. The Imam ordered the messenger who brought the letter, a hapless man called Umar b. Abi Afif al-Azdi, to eat the letter in front of him, and that was his reply.
There are clues, however, that he later evolved from this position and claimed to have possessed the spark himself. Consequently, he claimed to have access to special kind of knowledge which enabled him to predict the future [as a corollary] among other powers.
Interpretation of the Qur`an
The Ghulat in general are characterized by dabbling in Ta`wil [esoteric interpretation of the Qur`an]. The Bayaniyya, in particular, developed a literalist anthropomorphic interpretation of the Qur`an. They considered the unknowable God as being a Man of Light based on Q. 24:35. This Man of Light has various constituent parts e.g. having a hand based on Q. 48:10. In this vein, they considered that all will be destroyed [including God’s other parts] except for His face based on Q. 28:88.
A key feature of most of the Ghulati groups was the belief in the return of the dead before the day of judgment initiated by the eschatological return of of the expected messianic deliverer. The Bayaniyya believed in the Raj`a of Abu Hashim as the Mahdi.
In 119/737 AD, Bayan and another Ghali al-Mughira b. Sa`id joined forces and rose in revolt against the Umayyad governor of Iraq, Khalid b. `Abdallah al-Qasri. The rebellion was quickly put down and the leaders as well as some of their followers were executed and then burned.
As the Imam says:
كان بيان يكذب على علي بن الحسين عليه السلام، فأذاقه الله حرَّ الحديد، وكان المغيرة بن سعيد يكذب على أبي جعفر عليه السلام فأذاقه الله حرَّ الحديد
Bayan used to lie about al-al-Sajjad عليه السلام and al-Mughira b. Sa`id used to lie about al-Baqir عليه السلام so Allah made them to taste of the heat of the iron [put to the sword].