Anyway, I finally got around to converting one of them to Mp3 and uploading it.  You can now stream it from the website or download it to your computer, iPod, or whatever you use to listen to music.  Insha’Allah, it will be of some benefit to those who have been constantly emailing me asking about it.

Read the post about it at OneUmmah.net

In that regard, there are some who criticize both Shia and Sunni brothers and sisters who pay respects to Imam Husayn and his mission during these first 10 days of the sacred month of Muharram.  So, the question one must ask is: Why Imam Husayn?  What makes him special?  There were many martyrs, after all. Why do we not remember Hamza (may Allah forever be pleased with him), Ja’far ibn Abi Talib (may Allah make his flights in paradise pleasant), or any of the other Imams from the Prophet’s family when it comes to their martyrdom?  What is it about the message of Imam Husayn, the legacy of his cause, that draws our attention and even unites some Muslims across sectarian lines?

We can find the answers from the Messenger of Allah himself, as the martyrdom of his beloved grandson was not a secret to him.

It is related that Umm al-Fadl bint al-Harith ibn ‘Abd al-Muttalib went to see the Messenger, saying, “O Messenger, I have had a loathsome dream.”

The Messenger of Allah asked her what she had seen, and she replied, “I saw a part of your body being cut off and placed in my room.”

“You have a seen a good thing,” he replied.  ”Fatimah will give birth to a boy, and he will be placed in your room.”

Then Fatimah gave birth to Husayn and brought him into the house of the Prophet, placing him in his room.  The narrator caught a glimpse of the Prophet’s eyes running with tears, and said to him, “By your father and mother, O Messenger, what is the matter with you?”

“Jibril (the angel Gabriel) came to me,” he said, “and informed me that my people would kill this son of mine, and he gave me some earth, red with his blood.”

The Messenger of Allah also said: “Husayn is from me and I am from Husayn.”

There are countless narrations like this, where the Prophet clearly explains the distinction of Imam Husayn.  He also confirmed their standing among the populace of Muslims:

“These two sons of mine are Imams, be they sitting or standing.”

Therefore, the position of Imam Husayn over all other Muslims of his time and since was well known, even among his enemies.  It was, actually, for this reason that they felt they needed to silence him.  During a time when corruption had spread throughout the regime of Yazid ibn Mu’awiyah, the movement that followed Imam Husayn was struggling to restore the true message of the Qur’an, the authentic teachings of the Prophet, and the dignity and exalted state of the Muslim Ummah.

Had this mission not succeeded, the face of Islam might have appeared completely different today.  It was not for his own right as khalifah that Imam Husayn fought.  After all, his father and brother also had that right taken away from them prematurely, and his son also deserved that right but did not fight for it.  The cause of Imam Husayn was not such a selfish one.  It was for the preservation of Islamic principles of justice, equality, and truth that Imam Husayn made the ultimate sacrifice on the plain of Karbala in Iraq.

In doing so, the Imam raised awareness of the corruption that was seeping into the Islamic government and the decadence that was becoming widespread among the people.  His sister Zaynab (peace be upon her) continued to preach this message after his death, and as a result, the next generation of Muslims gravitated to his son Imam Ali Zain-ul-Abidin, and his grandson, Imam Muhammad al-Baqir (peace be upon them).  By the time his great grandson, Imam Ja’far al-Sadiq (peace be upon him) took on the responsibilities of Imam, the position and respect of the Imams of the Prophet’s household was second to none.  All Muslims who sought knowledge of the true teachings of the Prophet came to them first.

That legacy continues until this day, so that only someone unfamiliar with the teachings of Islam would question their knowledge, integrity, and high moral position among the learned of religion.  Even though many Muslims do not claim to follow their school of jurisprudence, all of the schools draw their knowledge from them, and all Sufi orders trace their spiritual lineage back through at least one of them.

This preservation of the divine truth, an undying truth, is the work and legacy of Imam Husayn.   It is for this that we honor him, shed tears for his sacrifice, and are hopeful for the future of humanity.  May Allah guide us on that path of divine truth and wisdom and brand the memory of Imam Husayn on our hearts for the sake of our own youth and the generations to come.

YouTube link to the video

Autotuned remix

She [Mary] said, “How shall I have a son seeing that no man has touched me, and I am not unchaste?”

He said: “Even so: Your Lord says, ‘That is easy for Me: and We wish to appoint him as a Sign unto men and a Mercy from Us’: It is a matter decreed.”

– Qur’an, Sura Maryam (19):19-21

Do you still want to burn a Qur’an?

When I first started OneUmmah.Net back in 1999, it was intended to be my small attempt at uniting Muslims by offering a few thoughts on the subject.  I was ignorant and young, but I hope and prayed I could contribute what little I knew.

Today, I am still ignorant but a little older.  The site has outgrown me and not the other way around.  Of the thousands of monthly visitors who view the site, most are looking for the most pure guidance, the Qur’an, rather than my ramblings or the ramblings of our many hundreds of writers in the Muslim Writers Society.

People liked the way we had the Qur’an translation side-by-side with the Arabic text, but there were serious flaws in the Arabic text that were spreading all over the Internet, and I fear that we may have contributed to the spread.  There is no need to ask for copying permission for the Qur’an, so people freely distributed the same flawed text on a viral scale.

The Tanzil project leaders recognized this and began work on an authenticated textual database that they released to the public under a Creative Commons license.  Allah blessed me to be able to complete the synthesis of that database onto our site earlier this year, using programming skills I did not previously possess.

I have announced it before, but since it is Ramadan, the month of the Qur’an, I thought I would remind everyone that we have this free resource available online.  Futhermore, for those who want a desktop/laptop application for more in-depth Qur’an study, consider the Zekr project.

As a Muslim who enjoys religious freedom in this country, as an African American who has experienced firsthand racism, and as an American who truly believes in the principles of freedom that this country claims to support, it has been sickening to read all of these reports about the mosque that New York Muslims want to build 2 blocks away from “ground zero”, and how 70% of Americans allegedly oppose it.

First of all, I will use the term “racism” in my comments, only because there is really no good term to describe someone who has malicious feelings or even evil intentions against someone of another religion.  ”Religist” simply isn’t a word.

The funny thing about racism is that it can hide in plain sight for years, and even the person who harbors it is unaware of its presence.  We saw this when Obama ran for office, when people threatened him and at times even went so far as to question his citizenship.  We saw it after 9/11, when anyone who even looked like he or she might be Arab was suddenly a potential terrorist in the eyes of many angry Americans.  And if you spend enough time living in brown skin of any shade, you experience it routinely in the work place, with law enforcement, at stores, and elsewhere.  Racism is far from dead.  In fact, in some ways, it has increased, while only becoming more discreet.

Racism against Muslims, for lack of a better term, is apparently at an all-time high.  Not only were Muslims responsible for 9/11, after all, but they are also the “enemy” of what is becoming the next Vietnam in Afghanistan, with no end to the war in sight.  Just as Japanese were the “enemy” in WWII, with Japanese Americans being shunned and even sent off to concentration camps, so too have Muslims become the “other” suspiciously watched in America.

The difference, much to the chagrin of those racist Americans, is that Islam is much more prevalent in this country and Muslims are much more numerous.  We have Muslims in Congress, and your doctor, police officer, judge, or even your nanny may be Muslim, and you may not even know it.  There are generations of Muslims with names like mine, with no hint of Arab, Pakistani, or other middle-eastern/south asian blood.  So, yes, even your librarian may be Muslim.

Does that mean you should freak out now because we’re “invading” America?  No, it’s too late for panic anyway, but there’s nothing to be afraid of, people.  Islam in America is not new.  Muslims came over with Columbus (and even BEFORE Columbus).  In fact, according to many reports, Columbus would not have even made the journey, if it were not for the sea navigation tools of Muslims.

Since that time, slaves and former slaves, farmers, factory workers, and all types of Muslim Americans, from sea to shining sea, have lived peacefully in this country.   And yes, on September 11, 2001, there were Muslims who died as a direct result from those attacks.  There was at least one Muslim prayer room in the World Trade Center itself!

Therefore, people like Mike Lupica of the NY Daily News who ramble off nonsense about “sensitivity to 9/11 victims” are simply finding ways to openly express their racism, without directly mentioning it.  I mean, really, Mr. Lupica, what “sensitivity” is it that these victims, and apparently you also, have?  Are they “sensitive” to having to look at brown people?  Are they “sensitive” to the smell of ethnic food?  Are they “sensitive” to seeing people dressed differently?  What exactly is the “sensitivity”?

He did not answer it in his article, despite taking up two pages.  Instead he danced around the issue, never quite mentioning what exactly it was that offends people so much.  What about the mosque is so wrong?  Don’t the families of Muslim victims of 9/11 also have “sensitivity”?  Don’t they have the right to also honor their loved ones?  Or is that right only reserved for white Christian Americans?

These are not rhetorical questions.  I challenge anyone who opposes the building of the mosque to answer them.  Please tell me you actually have some legitimate reason for opposing the mosque, other than outright racism, and I may very well change my opinion.   I will say this.  Mike Lupica is right.  It’s not about “freedom of religion” at all.  It’s about racism, plain and simple.  They hate us, and they want us gone.

At the end of the day, what really matters is the Qur’an.  It is a book, about which there is no doubt.  Muslims tend to be very intellectual people, questioning just about everything, but regarding the Qur’an, there is no doubt.  It is the book of Allah, and we treasure that above all else.

This month, I pledge to become more intimate with the Qur’an, not just in a race to finish reading it by the end of the month, but to savor each verse, ponder its wisdom, and make lasting, meaningful change in my short life.

Since I was a teenager, in my early days of Islam, Ramadan has always given me almost a magical feeling.  The moment the first day of fasting begins, I can always feel the curtain covering infinite blessings lift and allow the light to pour in on all of us.  Special things always happen to me, even when I show mediocre devotion and am probably not deserving of them.

The moment Ramadan begins, my dreams increase, or at least my memory of them.  They are so vivid and clear, and often provide insight into aspects of existence I had never considered.  I don’t know what this means or why it happens, but it affects me in ways I do not fully understand.  Therefore, this year, I also pray for guidance and more revealing knowledge of what this month of blessings really means.

I pray that Allah blesses all of those striving to seek His divine light in this holiest of months.  And may Allah send blessings of peace on His messenger, on the prophetic household, on all of those who follow them, and on all believers and people of guidance, everywhere.

Download it now in PDF format.

“Tonight you have killed a man on a night in which the Qur’an came down, a night in which Jesus son of Mary (peace be upon him) was taken up, and a night in which Joshua the son of Nun, the champion of Moses (peace be upon him), was killed. By God, none of those who were before him are ahead of him and none of those who will come after him will overtake him. By God, if the Prophet (may Allah bless him and his progeny) sent him on a raid, Gabriel was at his right hand and Michael at his left. By God, he did not leave (at his death) gold or silver except for 800 or 700 dirhams, which he set aside for a servant woman.”

“Be obedient to Allah and have faith in Him. The loftiness of those who know the greatness of Allah is expressed in their modesty. The safety of those who know the power of Allah is expressed in their surrender to Him. Do not be influenced by the ignorant. Seek knowledge from its bearers. They are the light with which one can enlighten oneself.”

Imam Hasan was born on the 15th of Ramadan in Madinah, city of the Prophet (peace be upon him and his progeny). He was the second to take the office of Imam after his father Ali (peace be upon him).

The Prophet once said of Imam Hasan and his younger brother Imam Husayn: “Al-Hasan and Al-Husayn are the leaders of the youths of Paradise and Fatimah (their mother) is the leader of its women.”

He (may Allah bless him and grant him and his family peace) said:

“They (Hasan and Husain) are my two sweet-smelling flowers in this world.”

Here are some of the scholars and intellectuals speaking on the English Ramadan lecture circuit.  All of these are video and audio.

Hajj Hassanain Rajabali

Sheikh Jehad Ismail

These are being broadcast live and then the recordings will be uploaded to YouTube.

Sayyid Hossein Al-Qazwini

This will be broadcast live, and the recordings will be available on the YMA website.

I believe we are living in the time of the Islamic reformation. In fact, I think we are living in the twilight of that reformation.

For me, the word reform is defined by its inevitability. This process cannot be stopped; it can be slowed down for a time but reform is inevitable. It’s an historic reformation taking place within Islam — it’s adapting itself to the realities of the world around it.

I think we’ll see the same process we saw in the Christian reformation from doctrinal absolutism to doctrinal relativism; toward a truly indigenous Islamic enlightenment.

And it’s up to us as Muslims in the US to give voice to that for our brothers and sisters who don’t have the voice or the same ability to speak out as we do.

Reza, I love you as my brother in Islam, but I think you missed the mark.  I want to write a refutation right here and now, but I think this will need some time, research, and consideration.  Look for an article in the coming weeks.

Nevertheless, I will leave this for everyone, especially Muslims, to ponder:

reform (\ri-ˈform)
transitive verb
1 a: to put or change into an improved form or conditionb: to amend or improve by change of form or removal of faults or abuses

2: to put an end to (an evil) by enforcing or introducing a better method or course of action

From Merriam-Webster’s Online Dictionary

I am no linguist but “reform” seems to refer to “fixing” something that is fundamentally flawed.  And “doctrinal absolutism” is something that is alien to Islam, aside from the most extreme fringes. More on this later.

What is also not surprising, however, is that her conclusions are often wrong when dealing with issues that only “grownups” would understand.  It got my thinking about why this is the case.

For some logic and reason are more important than anything.  Someone with sound logic skills can work out any problem and do so without the tainting of emotional interference.  The true logician is like the Vulcan race from Star Trek, unflinching in their reasoning.

How then can such people ever fail to understand something?  Why does understanding often elude someone steeped in logic?  The answer, which I determined through observation, rather than pure reasoning, is that a person of logic also needs wisdom.

Wisdom is nothing something obtained through first principles or through studying.  Wisdom comes only through life experience, empathy, emotional trials, and often divine guidance.  The child can become very advanced and logic but still does not possess the wisdom that comes naturally with age.  Thus, understanding is not guaranteed.

I am reminded of a story about Luqman (peace be upon him), one of the wisest men mentioned in the Qur’an.  He wanted to teach his son that he cannot please everyone all of the time, but rather than preaching to his son, he allowed him to experience it.

They were traveling with their donkey one day.  Luqman was walking in front of it, and his son was seated on top of it.  A group of passersby saw this and talked amongst themselves (but loud enough for Luqman and his son to hear) saying, “Look at this young selfish boy who lets his old father walk while he enjoys the ease of riding.”

Luqman’s son felt bad after hearing them say this and got down from the donkey, insisting that his father ride it instead.  His father mounted the donkey, and they continued on their way.  Later they came upon some more people, and one of the said, “What a cruel father he is who makes his son walk while he rides in luxury!”

Upon hearing this the two of them both got off of the donkey and walked behind it.  They then came upon another group of people and one said, “How foolish!  They have a perfectly good donkey, yet they walk behind it!  Why do you not ride it?”

Upon hearing this, Luqman’s son decided perhaps it would be best for both of them to ride.  So, they continued with both of them mounted on the donkey.  They eventually passed some more people, and one of the said, “How cruel this duo are, putting all of that load on a small, innocent donkey!”

Luqman and his son dismounted, and he said to his son, “You have heard and seen what the people said. It must have assured you, by now, that whatever you do or whichever way you move, one is not able to please the people of the world.”

“He grants wisdom to whom He pleases; and he to whom wisdom is granted receives indeed a benefit overflowing; but none will grasp the Message but people of understanding.” (Qur’an 2:269)

His argument, an overly dramatic one I might add, is that the mainstream media is flushing itself down the toilet because of its open bias towards Senator Barack Obama.  The evidence of this, according to Malone, is the sheer sparsity of negative coverage of the Obama campaign.  There have been so many negative stories about McCain and Palin, he argues.

Before I continue my critique of Malone’s McCain ad (ahem) I mean article, I should make two things clear:  1.  I have experience as a journalist but am not employed in the mainstream media and 2. I have decided to vote for Obama in this election.

Malone, on the other hand, does belong to the mainstream media, and the bias which he laments is partially his own.  And I must say that, at least on the surface, I agree with him.  There has undoubtedly been more negative coverage of McCain, his running mate, and his family.  On this issue, Malone and I are in complete agreement. 

Where I believe Malone falters, however, is in assuming it is because the media is biased in favor of Obama.  We’re talking about the same media, Malone’s own ABC in particular, that has bent over backwards for the past eight years while George W. Bush covered up his prior knowledge of 9/11, committed war crimes, authorized the torture of prisoners (some of them innocent people), spied on his own people, illegally detained some of his own citizens, exposed an undercover CIA operative, and dissolved the fat US economy into leftover grease.

Any one of W’s offenses could have been impeachable (some of them are even treason), yet the mainstream media, while reporting it, has essentially condoned it.  When they could have relentlessly exposed and reported the president’s crimes, they did little more than mention them.  Whenever a protest occurred and police invariably beat and arrested protesters, the mainstream media cameras were absent.  You would think that the country was still relatively pleased with Bush because very few anti-Bush or anti-War coverage was ever given.

Therein lies the problem, Mr. Malone.  The mainstream media rarely cracks the surface.  They’ll report the story but very rarely will they go beneath the surface on important controversial issues.  McCain has plenty of surface faults, and they have done their job to report them.  Obama simply does not have as many.  Am I saying this because I like Obama better or think he’s a better man?  No.  I’m saying it because McCain is older, a lot older.

McCain has been in office for decades and goes out of his way very often to remind us of that.  He is never going to let us forget about Ronald Regan (even though many of us would like to forget him).  So of course there is going to be more negative material to cover on McCain.  He has simply done more negative things.  He has done a lifetime of negative things.  You could write volumes on his deeds (as one day someone will).

This is where Malone’s argument falls flat, and the example he uses proves to be his own tragic flaw.  In speaking about the “war” in Lebanon three summers ago, Malone writes:

I sat there, first with my jaw hanging down, then actually shouting at the TV, as one field reporter after another reported the carnage of the Israeli attacks on Beirut, with almost no corresponding coverage of the Hezbollah missiles raining down on northern Israel. The reporting was so utterly and shamelessly biased that I sat there for hours watching, assuming that eventually CNNi would get around to telling the rest of the story…

Thank you Mr. Malone.  You proved my point very nicely without even realizing it.  When Israel attacked Lebanon, the death tolls were enormous.  1,191 Lebonese civilians lost their lives.  There was indiscriminate bombing of homes, villages, and even relief aid vehicles. Less than 250 Hezbollah fighters were killed.  Hezbollah, which launched missiles day and night into Israel, killed 121 soldiers and only 44 civilians. 

Again it is a simple matter of numbers.  How can you give equal coverage to a “war” that is not equal.  When people are literally dying left and right of you, how can you leave that to report what, by comparison, is only a handful of deaths?  What is surprising is that the media actually did report them and never failed to mention Israeli deaths to the point where people until this day believe that the “war” was an equal and just one, that Israel was justified in the atrocities they committed, and that Hezbollah are the terrorists.

Mr. Malone, it is a simple problem of logic.  Yours is flawed.  Media coverage is quantitative.  It can be measured.  Your mainstream media, Mr. Malone, has long argued that the independent candidates (such as Ralph Nader) or even alternative candidates (such as Dennis Kucinich [D] or Ron Paul [R]) do not deserve as much media coverage because they are not as popular (which is a circular argument).  Well, Mr. Malone, like it or not, Senator Obama is popluar, extremely popular, despite the McCain campaign’s relentless attempts to smear him with negative ads, many of which are outright lies.

I can think of plenty of criticisms of Obama, so do not think that I am in love with the man.  His show (and I emphasize this word) of unbiased support for Israel during his campaign and his rather muffled show of what can best be described as “blackness” are both disturbing yet not upsetting.  I can understand why he felt he needed to behave that way in a predominantly white America that is still electrically charged with racist particles, and his previous record indicates that he is not so black and white (no pun intended).  But the McCain campaign’s criticisms have been paltry at best, and Mr. Malone’s last ditched attempt to rescue John McCain is simply too pathetic and too late.

I’ll post updates and maybe some pictures later, insha’Allah.

Granted, I could labor it at it and possibly get it to stream through the mplayer plugin, but then I’d be tied to my browser.  The benefit of at least having an mp3 download is that I can drop it into my nokia n800 and go or at least stop it and come back to the place where I left off earlier.

At any rate, I turned to youtube in my search for another lecturer and found one who has not left me disappointed at all.  In fact, he’s been quite a pleasant surprise.  His name is Sheikh Jehad Ismail.  He has his own website called The Awaited One Foundation.  It is certainly worth a visit.  This brother, who is quite laid back and even amusing at times, even has a Facebook account and will answer your questions directly on Facebook.

A few narrations about how and when the Prophet (pbuh) used to fast.

Read it here.

May Allah bless him, forgive him for his shortcomings, and have mercy on him, and there are none who are more merciful than the Most Merciful.

You can listen to his current lectures here.

Also, for other dynamite lecturers and scholars, see this site.

This morning, my alarm clock did not go off or was not loud enough for me to hear. At that time, I was having a dream that a boy was supposed to come and wake me up, but he was absent that day (yes, as if I lived in a school). When I realized that, I fumbled around looking for my clock only to realize that I had missed suhoor.

Momements later, I realized, “Wait! I’m dreaming!” Then, as I gradually became conscious, I said to myself, “And it’s happening in real life!”

I woke up and reached for my clock to discover that I still had about 30 minutes to eat suhoor. Allahu Akbar.

Here is my formal greeting card to all of you.

Islamway radio

Qur’anEnglish.com

MP3 Qur’an Online

Any of these can be downloaded, installed on an MP3 player, or burned to several CDs.

If you have the money, there are also many Islamic bookstores that sell complete CD sets of Qur’an recitation in arabic with english translation. They run anywhere from $150 to $200. You can also buy DVD sets with added features.

July 29, 2008

In a recent interview, Ayatollah Fadlallah, one of Lebanon’s chief theologians, stated that any notions of strife between Shi’ites and Sunnis was untrue. Most Muslims value unity, and simply need some sort of motivation to work together said Fadlallah, suggesting a large scale collaborative project. He admitted that there were elements in the Arab community who wanted to promote discord, but that they were the extreme minority and did not represent Islamic views. For more information, please click here.

“States in the West loyally commit themselves to it, living under a grandiose fantasy of superior humanity and a higher civilization. With this narcissistic perception comes the license to play the global Big Brother, dictating the order of things arbitrarily”

It’s worth reading.

Salat al-ayat is an obligation during such events.  Please be sure to perform it during the appropriate time.

Total eclipse begins at 10:01 PM EST in the US.

It is neither a time of pure sadness nor a time to remember defeat, because from it sprang a movement, one that rescued Islam from the clutches of tyranny and strengthened the message of the Messenger of Allah that morality and justice must always prevail over avarice, oppression, and miserliness.  For this, the Muslim Ummah should experience the ultimate joy, knowing that, as Allah has promised, the believers will be victorious.

It is not a time in which Muslims should be divided because all of us owe our debt to the struggle of the Imam and his companions on that day (the 10th of Muharram) in that desert (in Karbala, Iraq).  The movement that emerged after the tragedy, under the guidance of the Imam’s surviving son, Ali Zain-ul-’Abideen (peace be upon him) and with the tenacity, loyalty, perseverance, wisdom, and honor demonstrated by his sister, Zaynab bint Ali (peace be upon her), the message of Islam not only survived, it championed righteousness over treachery and lewdness.  It summoned the people of knowledge to their feet and challenged them to deny the truth.

For this reason, there is essentially only one version of this event.  For most other events, there is a Sunni version and a Shi’i version, but for Karbala, for the struggle of Imam Husayn, the Muslim Ummah stands in unity.  The account in At-Tabari’s Tarikh is essentially identical to the account given in al-Mufid’s Irshad. 

So on this day and on all days, may Allah’s peace and blessings be upon the sweet basil flower of the Messenger of Allah, the grandson of the Last Prophet, the son of the Commander of the Faithful and the Leader of all believing women, one of the two leaders of the youths in Paradise, the chief of martyrs and nephew of the chief of martyrs, the standard bearer of justice and freedom, the pillar of excellence, the one for whom Allah is forever pleased, the love of our hearts, Imam al-Husayn ibn Ali ibn Abi Talib.  As-salaamu ‘alayka Yabna Muhammad-al-Mustafa!  As-salaamu ‘alayka yabna Ali-al-Murtadha.  As-salaamu ‘alayka yabna Fatimat-az-Zahra`!  As-salaamu ‘alayka ya Aba Abdallah!

This also means that Eid al-adha will soon be upon us.  It will be close to Christmas, and I’m sure that many non-Muslims will confusingly assume that Muslims have a “December” holiday every year like Christians and Jews.  This, of course, is not the case, and we should try to clarify the nature of our lunar calendar for them.

For those unaware, niqab is a complete covering where only the eyes are visible. My co-worker’s argument and the argument of the state of Florida, is that, after 9/11, police need to be able to quickly and easily identify “terrorists?” The word terrorists is in quotes because I have serious doubts about their line of reasoning.

It is flimsy at best. First, there is no law on the books in Florida preventing a person from getting a license without a photo at all, let alone a veiled photo. Revoking the woman’s license was illegal, but they got away with it for the same reason Bush got away with illegal wire-tapping: fear. Americans are afraid, and nothing represents their fear more than a Muslim woman wearing a veil. She is mysterious, shady, and probably a terrorist in the making (if not one already). Right?

I, like most Muslims, do not believe that the niqab is required by shari’ah, but a minority of Muslims do. And is not this a country that upholds the religious rights of all, even a minority of a minority?

There are really two questions:

1. Are photos truly a reliable form of identification?
2. Will having photo identification in any way curb terrorist activity?

The answer to both is no, and here’s why:

1. People have the ability to change the way they look very easily.  Women do it all the time.  I can’t tell you how many times I’ve seen a woman after a year or so and could hardly recognize her.  Different hair, different make-up, even a little plastic surgery, and a tiny little driver’s license photo is useless.  The truth is that a photo is completely unreliable and there is no way of knowing that the person who took the photo was indeed the person the license claims to be.  Why?  The BMV does not require photo identification.  As long as you can produce a social security card or even a piece of paper saying you once had a social security card, you can claim to be anyone.

More reliable identification methods include fingerprints and, guess what, eyes.  Yes, iris and retinas are very hard to fake.  Unlike faces and hair, you can definitely ID someone based on their eyes.  In order to accommodate niqab, all the BMV would have to do would be to take a zoomed-in picture of the woman’s eyes.  She’d have no way to fake her identity.  In fact, it would be more reliable than photos.  The flaw is not in the claim against taking the photos but in the concept of photo identification itself.  It is unreliable, and my second point further illustrates this.

2.  You’re a criminal on the run.  The police are after you.  You’re in disguise.  You’re carrying photo identification?  Uh, no.  Criminals don’t do this, and trust me, terrorists definitely don’t do this.  Even after 9/11, the authorities still couldn’t identify the terrorists.  They had names and photos, but the names were as common in the arab world as “John Smith” in America and the photos could have easily been forged.

Furthermore, if a niqabi was really prepared to commit a terrorist attack, why would the lack of a driver’s license stand in her way?  She could hop on the next bus downtown and blow herself up.

The truth is that the objections of the state of Florida, of my co-worker, and of anyone else claiming that if a woman fails to show all of her face for a driver’s license photo, “the terrorists win,” are just spreading FUD (fear, uncertainty, doubt).  It is not based on anything credible, relevant to criminal justice, the war on terror, or the first amendment.  It is simply another way the government is taking away our freedoms.  Today it is the freedom of a young veiled Muslim woman, but tomorrow it might be blue-eyed, blond-haired, Christian Sally from Newport, Indiana.  Then, we’ll see if people are so quick to dismiss the First Amendment we all claim to hold dearly but very rarely defend when it comes to the “other.”

available at inminds.co.uk

Please read it and let me know your thoughts.

It is reported that Imam Ja’far as-Sadiq (peace be upon him) said:

Truthfulness is a light which radiates its reality in its own world: it is like the sun, from whose reality everything seeks light without any decrease occurring in this reality. A truthful person, in fact, is a man who believes every liar, due to the reality of his own truthfulness. It means that nothing which is opposed to truthfulness, nothing, even, which is not truthfulness, is permitted to coexist with it; just as happened with Adam, who believed Iblis when he lied because Iblis had sworn a false oath to him and there was no lying in Adam. Allah said,

We did not find in him any determination. (20:115)

because Iblis originated something previously unknown, both outwardly and inwardly. Iblis will be gathered with his lie, and he will never benefit from the truthfulness of Adam.

Yet it benefited Adam that he believed the lie of Iblis, as Allah testified for him when He said that he was not constant in what was contrary to his custom. This really means that his being chosen was not at all diminished by Satan’s lies.

– Lantern of the Path

Imam Ja’far as-Sadiq (peace be upon him) narrated that once a man came to the Prophet (may Allah bless him and grant him and his family peace) and asked him to give him a piece of advice.  The Prophet asked him three times: “Will you make a point of following the advice if I advise you?”, to which the man responded each time, “Yes, O Prophet of Allah.”

So, the Prophet continued, “Then I advise you that when you intend to carry out an action, consider its consequences first.  If they are sound, then go ahead with it, and if they are corrupt, then abandon it.”

– From Wasa’il-al-Shi’a by Shaykh al-Hurr al-Amili in the book “Jihad al-Nafs” #20516.

It’s called, Sunan An-Nabi: A Collection of Narrations on the Conduct and Customs of the Noble Prophet Muhammad (may Allah bless him and grant him and his family peace).

The original work was written by the venerable ‘Allamah Sayyid Muhammad Husayn Taba’taba’i (may Allah make his grave fragrant) and was translated by Tahir Ridha Jaffer.

Here is an excerpt from the back cover:

Outsiders have understood his political genius, his power of oratory, and his great statesmanship, but few have understood how he could be the religious and spiritual guide of humanity and how his life could be emulated by those who aspire proximity to the Almighty Creator.  From the Muslim point of view, the Prophet is the symbol of perfection of both the human person and human society.  He is the prototype of the human individual and the human collectivity and as such, he bears certain characteristics in the eyes of the Muslims which can only be discovered by studying the accounts of conduct and behavior – as seen in this monumental work, Sunan an-Nabi.

In modern secular societies, success often means wealth, so the judgment of someone’s success is based on the amount of money they’ve earned, the investments they’ve made, and even the fame that they’ve achieved as a result of their wealth.  It is only then, that we say of someone, “He is a successful man” or “She is a successful woman.”

For Imam Ali and all of those who walk the path of righteousness, success is something more profound.  To be successful is to know God, and once a person truly knows God, he serves Him in his life.  Therefore, success comes from service to God.  The successful ones, the victorious ones, are those who strive in the way of God with their minds, their words, their wealth, and their lives.

“If moderation and gentleness were physical creations that could be perceived, there would be nothing more beautiful, out of all that Allah has created, than these two attributes.”

– “Jihad al-Nafs” (from Wasa’il al-Shi’a) by  Shaykh Muhammad b. al-Hasan al-Hurr al-’Amili (#20482)

The New One Ummah Network 

by Tavis Adibudeen, Director of Publishing

“Verily, this community (ummah) of yours is one community (ummah), and I am your Lord, therefore, worship only Me.” (Qur’an 21:92)

For the past decade, One Ummah Network has striven to uphold this principle of unity (tawhid). As is narrated from the Messenger of Allah, the Muslim ummah is one body; whenever one part of the body hurts, the rest of it shares in that pain, and when one portion experiences felicity, the entire body shares in that joy.

Now, in a time when outside forces are consciously seeking to divide Muslims along political, ethnic, and even sectarian lines, One Ummah Network reaffirms our commitment to unity and peace. Our main principles have always and continue to be the following:

1. Educating Muslims about Islam is the best way to unite them.
2. All people who claim to be Muslim must be respected as such.
3. All people, Muslim and non-Muslim are welcome to contribute to this cause.

The World Wide Web has evolved rapidly over the years. OneUmmah.net began in 1999 as a small web site that mainly relied on rhetoric to promote unity. As I grew in my understanding, the site also grew, and I realized that unity would be achieved not through preaching but through active dialog and by educating each other about our similarities and differences.

In the 1990s, email mailing lists were extremely popular, and we employed that method to disseminate our message. At the turn of the century, discussion boards rose to popularity, and MuslimMessage.net succeeded our mailing list and became one of the premier forums for Muslim expression on the Internet. Now, as the popularity of discussion boards begins to wane and MuslimMessage.net seems to have run the course of its short life, community sites, portals, blogs, podcasts, and other open methods of content delivery and interaction seem to be riding the wave of the future.

In light of the above, we are reorganizing OneUmmah.net to suit the developing trends. Over the course the next few weeks, during this sacred month of Ramadan, you will notice the following improvements and changes:

1. MuslimMessage.net will be shut down. Most of the articles in the Question/Answer section will be archived in our FAQ section. The domain name will be allocated to other resources or organizations.

2. Registration is now open on the OneUmmah.net main site. Users will have their own profiles, can upload images, connect with other users, comment on articles, rate their favorite content, share content, post videos, and many more features.

3. We will have a full staff of writers as well as guest authors in order to keep a steady flow of knowledge on a weekly basis.

4. The Muslim Writers Society will become more of a standard publication. We have three editors who will more closely select content and also post stricter guidelines for submission.

5. One Ummah will establish an advisory board of intellectuals and scholars from various schools of thought to guide our staff in better serving the community.

This is an exciting time for us at One Ummah Network, and we hope that, insha`Allah, it will be an exciting time for our visitors and friends. As always, if you would like to contribute now, in the future, or on a regular basis, you can contact us at any time. I pray that Allah blesses this venture to be a successful one and that this Ramadan proves to be a fruitful month filled with blessings for us all. May Allah send his peace and blessings upon the last Prophet, upon his honorable family, upon his righteous companions, and upon all followers of truth and justice.

“Oh you who believe, remember Allah, remembering often.” (33:41)

Imam Ja’far b. Muhammad as-Sadiq (peace be upon him) reportedly said:

“There is a limit to everything, but there is no limit to the remembrance of Allah. Excess in anything is disliked by Allah, but Allah’s love increases proportionately to the degree of His remembrance a man commemorates in his thoughts and actions. Our true followers are those who, whenever free from their legitimate duties, remember Allah a great deal.”

“Everything has a pillar, and the pillar of this religion is understanding.”

and also:

“Everything has its own path, and the path to Paradise is knowledge.”

– Nahj Al-Fasahah, hadith no. 565 and 566

Amazingly good and unexpected things always happen to me each Ramadan.  I pray for nothing less this year and pray that good will also come to you and yours.

This is not directly stated but is implied both by the title “progressive” (which means forward-moving, changing — essentially someone who embraces secularization) and by the suggestion that their passions (one featured Muslim is a punk rocker and another a comic book author) are somehow beyond the scope of traditional Islam.

What bothers me is not that these young people are seeking to define themselves but rather the title that they’ve chosen. It would seem that they were never properly educated about Islam. They have obviously failed to realize that Islam in itself is dynamic. For centuries classical Islamic civilization flourished in arts, science, technological development, culture, etc.

It was only after European colonization and the subsequent oppression of one ruthless dictator after another that much of the so-called “Muslim world” became stagnant. As one scholar mentioned, their shahadah was altered from being “There is no god but God and Muhammad is the Messenger of God” to “There is no Islam but Islam, and Muhammad is the Messenger of Islam.”

They morphed Islam from a path to awareness and submission to God with many shades of the spectrum into nothing more than a set of unchanging, unquestionable laws, many of which were not derived from shari’ah but rather from the culture of the society in which people lived.

These progressives are mostly the product of those “third world” countries where their ancient cultures have taken dominance not only over their social and economic lives but also over their understanding of Islam. It is skewed by their own ignorance and cultural norms.

The progressive movement is actually a movement to break away from their cultural shackles, not the shackles imposed upon them by Islam itself. As such, they should call themselves progressive Indians or progressive Arabs. The fact that they are Muslim has little to do with their cultural taboos or their rebellion against them.

As someone who converted to Islam, I never struggled with the questions or problems they’ve experience, except when one of their uncles tried to impose their understanding of Islam on me, which I either promptly rejected or studied and refuted. And that is ultimately what this progressive movement is fighting: older generations who are set in their cultural ways. But don’t make it about Islam, forming a new sect simply because you want to play punk music. It is foolish and ultimately arrogant. Islam has room for both the old culturalized uncle and the young punk rocker. Just call yourselves Muslims.

Much of what Muslims face today in their personal lives, family lives, and even political lives, center around a lack of understanding and application of ethics in relation to those areas of existence. We often turn to western ideas or even to our rationale to try to deal with them, failing to realize that Islam, if studied properly, can guide us even on the most difficult of paths.

If we can come to understand ourselves better, on a deeper level, we can enhance our virtues while also subduing whatever illnesses of the heart we posses. Not all solutions are in one particular act (whether praying, fasting, etc), but those solutions do exist with the right prescription. That requires an honest amount of introspection and also self-determination to be willing to solve one’s own issues or seek proper counsel.

“If a believer after death leaves even one paper which has religious knowledge, then that paper will become a curtain between him and Hell, and for each letter that is written on the paper, Allah (highly glorified and exalted) will give the writer one city which will be seven times broader than a city in this world.”

— Bihar al-Anwar, Vol 2, pg. 144.

“I asked Abu `Abd Allah (al-’Imam al Sadiq) (peace be upon him) regarding the words of God, `God’s creation (fitrah) upon which He originated mankind‘ (Qur’an 30:30).

The Imam(peace be upon him) answered: `He originated mankind upon tawhid (unity, singularity, oneness of being).”‘

–Al-Kulayni, al-Kafi 2, 12, hadith No.2.

In his commentary, Imam Khumayni, may Allah sanctify him, explains:

“Let it be known that among God-given instincts one is the belief in the existence of the Sacred and Sublime Source of everything; the second is the belief in It’s Unity, i.e. tawhid; the third is the innate belief that that Sacred Being encompasses all perfection; the fourth is the instinctive belief in the Day of Resurrection; and the fifth is the innate faith in nubuwwah (prophethood); the sixth is the instinctive belief in the existence of angels, of holy spirits, in the revelation of scriptures and the path of Divine guidance. Some of the above-mentioned are laws of nature and some others are their necessary corollaries. The faith in God, the belief in angels, the belief in the revelation of Scriptures, in God-sent Apostles, in the Day of Resurrection, and in the Din-which is firm, stable and straight-is a truth which underlines the entire life of the human species…”

– Khumayni, Ruhullah al-Musawi, An exposition of 40 ahadith narrated through the Prophet and his Ahl al-bayt.

Yeah, that’s a mouthful. It’s actually two books translated. It also includes Lawa’ih, translated by William Chittick and juxtaposed with the Chinese translation.

Dr. Murata offers plenty of commentary to explain why and how she accomplished the book. Her earlier work, The Tao of Islam, was an attempt to explain Islam through the eyes of someone with a background in eastern philosophy and religion. Interestingly, she was unaware at the time that Chinese ulama had attempted the same thing (and, according to her, much more brilliantly), the earliest of which was Wang Tai-yu’s “Great Learning.”

As the early Muslims of China gradually integrated into Chinese society (and their primary language evolved from Persian to Chinese, it became necessary (in fact crucial) that the general populace was able to approach Islam in the Chinese language and also through the lens of Neo-Confucian understanding.

This required the ulama to not only translate the words but also translate the meaning into Chinese idioms and philosophy. It proved not only that Islam was versatile enough to be translated into any language and culture but more specifically that even eastern philosophy/religion, which is not especially concerned with the specific concept of a deity, was reasonably compatible with Islamic theology. Thus, the Principle of Confucianism was adequate in explaining the concept of tawhid and ultimately the attributes and transcendence of the Divine Presence (Allah, Most High).

I’ve barely started the book, so I’ll post more information when I finish it, inshaAllah.

Soon will We show them our Signs in the (furthest) regions (of the earth), and in their own souls, until it becomes manifest to them that this is the Truth. Is it not enough that your Lord witnesses all things? (Qur’an 41:53)

The outer self is only the shadow. It is but a vestige of the inner light. That is the greatest sign from the Most High. The signs (ayaat) around us can initiate our reconnection to that spark of light, but for the proof (hujjat) of the Divine Presence, one must look inwardly.

“You think the shadow is the substance.” –Rumi

“Oh you who believe, remember Allah, remembering abundantly..” (Qur’an 33:41)

Amir Sulaiman’s latest: Like A Thief In The Night was on my Amazon.com wishlist. So, she ordered it for me, and it came probably a week before my birthday. She assumed that it was the correct CD, but when she gave it to me and I opened it, I found Isaac Hayes’ Shaft in my hand.

How on God’s green earth do you mistake Shaft for Amir Sulaiman? It’s not like the CD covers look remotely similar.

Anyway, she complained, and they sent the correct one, received yesterday. SubhanAllah, it takes me back to my roots. Hard hitting, east coast beats under fresh, pleasantly poetic lyrics. He transcends boundaries of race and religion and delivers exactly what the dying hip-hop community needs. It is rich with a tapestry of self-reflection, calls to action, lamenting the suffering of the down-trodden, and foretelling of a victory for the righteous. Absent is the typical lyrical bravado and self-aggrandizement of most rappers (even many Muslim rappers).

Make no mistake about it, he is Muslim and apparently a lover of Ahlul-bayt (peace be upon them), and it’s not unusual for him to fall into the ecstasy of his own lyrics and start chanting “la ilaha il-Allah (there is no god but Allah).” In that way it has the symbolic texture of classical Islamic poetry…as though it were the modern-day qasida or ghazal.

Still, his lyrics are also very political, very pro-black, and very anti-oppression. He is part of the new wave of hip-hop artists trying to reclaim the culture that was abducted and molested by the mainstream music industry. And with guest appearances by cultural pioneers such as the Last Poets and hip-hop reformist and fellow Muslim Mos Def, the message certainly hits home.

The only complaint I could really have about the CD is that it’s not enough. I’d like to sit and pick this brother’s brain for hours, and unfortunately, I only get a little over 50 minutes. May Allah reward his efforts and purify the bounties that he receives through his jihad. I give Like A Thief In The Night a five [change gonna come by the fire by the gun by the word by the deed by the heaven by the street]…out of five.

Ibn Arabi promised him that he would, and so when he arrived in Cairo, he asked the people in the city where this sheikh lived and they said, “Do you see the huge palace on the top of the hill? He lives there.” So he went to this beautiful palace on the top of the hill, knocked on the door, and was received very well. They brought him into a large, luxurious waiting room, gave him food to eat, and made him comfortable. But the sheikh had gone to visit the king. And Sufis don’t normally visit kings or people in high positions. It’s forbidden because they can become an additional curtain between us and God, an additional attachment to the world.

While Ibn Arabi was in this luxurious room waiting for the sheikh, he looked out the window and saw a procession coming. The sheikh was riding a beautiful Arabian horse and was wearing a big turban, diamond rings, a fur coat, and had a whole honor guard of soldiers at his side, and he arrived with great pomp at the palace. But he was a very nice man, and came and greeted Ibn Arabi warmly, and they sat down and started talking. At some point in the conversation, Ibn Arabi said, “You have a student in Tunisia.” And the sheikh replied, “Yes, I know.” And Ibn Arabi said, “He asked for your spiritual advice.” “Tell my student,” the sheikh said, “If he’s so attached to this world, he’s never going to get anywhere.”

So this was confusing to Ibn Arabi, but on his trip back, he stopped in Tunisia. He went to the fisherman there, who immediately asked, “Did you see my sheikh?” “Yes, I saw your sheikh,” he replied. “What did he say?” asked the fisherman. And Ibn Arabi, looking uncomfortable, said, “Well, your sheikh, you know, he lives in great pomp and great luxury.” The fisherman replied, “Yes, I know. What did he say?” So Ibn Arabi told him: “He said as long as you’re so attached to this world, you are never going to get anywhere.” And the fisherman cried and cried. “He’s right,” he said, “each day, when I give those three fish bodies to the people, my heart goes with them. Each day, I wish I could have a whole fish instead of just a head, while my sheikh lives in great luxury but doesn’t care at all about it. Whether he has it or not, it doesn’t touch him.”

– Traditional story, as told in an interview by Sheikh Tosun Bayrak al-Jerrahi

Do they not reflect within themselves? (30:8)

The Messenger of Allah reportedly saids, “Whoever knows himself knows his Lord.”

A man came to the Prophet (Allah bless him and grant him and his family peace) and said, “O Messenger of Allah, how does one arrive at knowledge of the Real?”

The Prophet replied, “By knowing oneself.”

Amirul-Mu`mineen Ali bin Abi Talib (peace be upon him) once said, “Knowledge of the self is the most useful form of knowledge.”

– from Prophetic Traditions in Islam: On the Authority of the Family of the Prophet compiled by Shaykh Fadhlalla Haeri

I’ve been wondering lately what precedence there is for enforcing hijab.  By precedence, I mean the historical legal framework under which a law can be established.  In this case, I am referring directly to the lifespan of the Messenger of God (May peace and blessings be upon him and his family).  Was there ever an incident during the Prophet’s life of a woman who refused to cover?  If so, how was it handled?  How was it enforced?  Or was it enforced at all?

I once sent an inquiry to the office of the Supreme Leader, Ayatullah Ali Khamene`i regarding whether or not a state could enforce hijab.  His official response was “Situations vary,” and it then referred me to the chapter of his rulings on enjoining the good and forbidding the wrong.

It was not the answer I expected, and it leaves open the question of whether enforcing it is a legal necessity, following the shari’ah, or simply the prerogative of the jurist-led state.  If anyone out there has any insight into this matter, please share.

“The right of your mother is that you know that she carried you where no one carries anyone, she gave to you of the fruit of her heart that which no one gives to anyone, and she protected you with all of her organs. She was highly delighted, happy, and eager in enduring the harm, pains, heaviness, and grief until the hand of power saved her from you and took you out to this earth. She did not care if she went hungry as long as you ate, if she was thirsty as long as you drank, if she was naked as long as you were clothed, if she was in the sun as long as you were in the shade, if she was miserable as long as you were happy. Her abdomen was your housing, her lap your seat, her breast your nourishment, and her soul was your fort. She gave up sleep for your sake, she protected you from heat and cold, all in order that you might belong to her. You should thank her for all of that, but you will not be able to demonstrate your gratitude, except through God’s help and granting of success (tawfeeq).”

– Risalat al-Huquq (Treatise on Rights) by Imam ‘Ali ibn al-Husayn ibn Fatimah bint Muhammad (peace be upon them)

Happy Mother’s Day.

Do not forsake certainty for doubt, and what is clear for what is hidden. Do not pass judgement on what you cannot see because of something you are told about it. Allah despises slander and bad opinion of your believing brothers. What then does He think of boldness in attributing a false statement, false belief or lie to the Companions of the Messenger of Allah?

As He said,

When you welcomed it with your tongues, and spoke with your mouths that which you had no knowledge of, and you deemed it an easy matter while with Allah it was grievous. (24:15)

As long as you can find a way to speak well and act well of people whether or not they are present. Do not do anything else. Allah said,

Speak to men good words. (2:83)

Know that Allah chose companions for His Prophet, honoured them with the noblest mark of honour and robed them in the robe of support, victory and the correct keeping of his company in desirable and undesirable situations. He made the tongue of His Prophet speak about their virtues, excellent qualities and marks of honour; so believe in their love, mention their excellence, and beware of the company of people of innovation, for it will make disbelief and clear loss grow in the heart. If the excellence of some of them is not clear to you, then leave them to the Knower of the Unseen, and say, ‘O Allah, I love anyone You and Your Messenger love, and I hate anyone You and Your Messenger hate.’ There is no obligation beyond that.

– Misbah al-Shari’ah wa Miftah al-Haqiqah translated by Shaykh Fadlallah Haeri

You will find that her art carries the tradition of Islamic calligraphy and abstract, while also fusing modern elements, undoubtedly from her own experiences growing up in the southern U.S.

We need to see more of this in the West from Muslims. Instead of completely mimicking other cultures, we must start to formulate our own identity through both cultural appropriation of the good aspects of our society and the natural influence of our Islamic character.

So anyway, mad props to Sister Izdihar.

In reality, however, they are not traditionalists or even imitators of traditionalists. Their movement is a modern phenomenon and is not even loosely based upon the principles of Islam. Their political (not religious) ideology is not even exclusive to Islam. Ahmad explains:

“Neither Muslims nor Jews nor Hindus are unique in this respect. All variants of contemporary ‘fundamentalism’ reduce complex religious systems and civilizations to one or another version of modern fascism. They are concerned with power not with the soul, with the mobilization of people for political purposes rather than with sharing or alleviating their sufferings and aspirations. Theirs is a very limited and time bound political agenda.”

We left the masjid that day, dumbfounded.

OK, this situation is a little overdramatized, but the point is that the way women are treated in the masjid is preposterous. Call me progressive if you want to, but I see no reason or textual justification for separating women into another room. I’m not saying we should all pray on the same row together, but can’t we at least be in the same room?

But if they absolutely must be placed in another room (due to lack of space), can’t we at least get decent working sound systems? They’re too loud in the brotherss area and not working at all half of the time in the sisters’ area.

Let’s get it together, people.

If you know of any good Mawlid activities, please post them in the comments. They can be solitary or group activities. I’m looking for ways to remember the Prophet on his birthday by doing meaningful activities.

Bihar al-Anwar, vol. 74, pg 177

As a result, their creed, juriprudence, and even their declaration (shahadah) differs from the majority of Muslims. (For most Muslims, there is a shahadatayn, to bear witness that there is only one God and also that Muhammad is the Messenger of God. The Submitters only witness the former).

The language of their writing seems to indicate that those who do not follow this path are not only wrong but are idolaters who barely, if at all, belong in the fold of Islam. As to whether their followers themselves have such strong views, I do not know.

Rashad Khalifa, the founder, won critical acclaim around the Muslim world for his number 19 theory. There was a time when I could not go anywhere without some Muslim talking about about the “miracle” of the number 19. Eventually, however, it came to light how the discovery of that miracle led Khalifa into self aggrandizement. He was elevated to the status of the “Messenger of the Covenant”; the compilers of the Qur’an had “mistakenly” added two verses to the end of a sura that did not fit his perfect number 19 theory. He deleted them.

It reminds me of the slogan of the khawarij: “No authority except for God.” Yes, that’s true, but God has made the people on earth His vicegerents (khulufa), as the Qur’an itself declares. Similarly, the community of Submitters has only replaced one set of hadith books for another. Instead of following the companions of the Prophet and/or the Imams of Ahlul-bayt, they have their own imam, one who declared himself some type of semi-rasul (messenger) — not quite a prophet, apparently.

Many sunni and shi’i Muslims that I’ve encountered are very bitter and resentful towards the Submitters. They lash out at them and, in some cases, even call them apostates. At the very least, they spend hours locking horns with them in logical debates. I, however, have a different approach. I offer this challenge to anyone, not just to the Submitters:

Read the Qur’an. Read the Qur’an and nothing else. That is what I did when I first accepted Islam. Don’t read any hadith books, any books by Rashad Khalifa, or by anyone else. Just read the Qur’an. If, after reading through the Qur’an without any preconceived beliefs, you come to the same conclusions as Khalifa, then all praise is due to Allah, but I can guarantee you that you will not. Allah knows best, and He is the best guardian of all our affairs.

Muslims are quick to mention that Islam is “all about peace” and that Muslims are generally peaceful, while also making it clear that Islam permits people to defend themselves and to uphold justice.

The latest news reports about Khalid Shaikh Muhammad (affectionately referred to as “KSM” by U.S. officials), showed him justifying his alleged plotting of the terrorist attacks on September 11, 2001. Oddly enough, he said he was remorseful for the loss of life of innocent people (particularly children) but that such “casualties” were a part of war.

I have heard this from other Islamic groups, essentially justifying their attacks on civilians by saying that they were attacking “legitimate military or economic targets.” The same justification is used by the United States when attacking partially or even predominantly civilian targets (as was the case of Hiroshima and Nagasaki). If they can wage wars that kill innocent people, why can’t we?

Well, Islam unconditionally forbids the killing of innocents, regardless of what your targets actually were. If it is done on purpose (i.e. you knew that innocent people would be killed, even if they were not the intentional targets), Allah will hold you accountable. In traditional wars, prior to the industrial revolution, the majority of people killed were soldiers. In modern wars, due to the invention of airplanes and bombs, the majority of people killed are innocents.

This type of warfare is absolutely forbidden, and my article, inshaAllah, will illustrate that.

(Al-Siràt al-Mustaqím, 2, 238)

I picked this up from this blog:

Ibn Rajab mentions “As far as taking it as a day of Mourning, like the Rafidhah do, because of the Murder of al-Husayn ibn Ali that day, then these are the actions of those whose efforts have gone astray in this worldly life, thinking that they are doing something good. God did not order us, nor did his Messenger, to take the days in which the Prophets were afflicted or died as days of Mourning. How so much more then for those below them status?” [Lata’if al-Ma’arif P.113]

Although I don’t usually comment on such annoyances, I felt compelled to clear the air, for perhaps those who believe what Ibn Rajab has stated are just ignorant.

There are four points that I will address:

1. ‘Ashura is not a “day of mourning” as some would have it, but rather a “day of remembrance.” Remembering the events is critical, obviously because people like Ibn Rajab would have us forget it completely. This is an unfortunate tactic by many Sunni rulers and scholars to erase their evil doings from history, thereby making the Shi’a positions on various issues seem irrelevant.

Saqifa, Battle of the Camel, Battle of Siffin, Karbala, etc. never happened and rarely appear in Sunni accounts of history. Only extremists Shi’ites recount such fables. Therefore, it must not be true. The easiest way to refute such claims is the fact that Sunnis never offer any alternative account. If, for example, the Battle of the Camel did not happen as we say it did, then how did it happen? If Fatimah (peace be upon her) was not killed as we say she was killed, then how was she killed? Someone as young as she certainly did not die by natural causes. On this, their scholars are silent.

2. When remembering the events of ‘Ashura, we do become sad. Why? Is it because Imam Husayn died? No, he will undoubtedly enter Paradise and be one of the “leaders of youth,” just as the Prophet (Allah bless him and grant him and his family peace) foretold. It saddens us because of the travesty that was committed, because this was a direct assault against Islam by the power-that-be, and countless Muslims sat by idly and allowed it to happen. This was the Imam of the Muslims, one of Ahlul-bayt, to whom the Prophet made allegiance obligatory for all believers, whose knowledge is unsurpassed, and whose guidance, along with the Qur’an, we are to follow until the last day. The fact that some Sunnis seek to belittle this horrible event only further illustrates how they seek to belittle the Imams, and thereby belittling the Prophet himself.

3. That some so-called scholar does not even have the dignity to address people by their proper names and instead resorts to derogatory nicknames, renders anything he says afterward as irrelevant. It is amazing that Sunnis uplift such people and consider them worthy of respect. Find one instance when any of our Imams ever belittled, abused, or called someone out of their names. You will not find such a case. You will always find them to have the highest character and morals, because they followed the path of the Messenger of Allah.

4. Finally, Ibn Rajab mentions: “God did not order us, nor did his Messenger…” Of course not, because anything narrated through a Shi’a and through our Imams is automatically declared batil by these scholars, yet you will find ample proof and evidence for remembering Karbala in the books of ahadith. A few examples:

It is narrated that the Messenger of Allah (May Allah bless him and his family) said:

“O’ Fatimah! Every eye shall be weeping on the Day of Judgment except the eye which has shed tears over the tragedy of Husain (A.S.) for surely, that eye shall be laughing and shall be given the glad tidings of the bounties and comforts of Paradise.” (Bihar al‑Anwar, vol. 44 pg. 193)

Imam Ja’far as-Sadiq (peace be upon him) narrated:

“After the news of the martyrdom of Ja’far Ibn Abi Talib (A.S.) and Zaid Ibn Harithah reached the Holy Prophet (S.A.W.), whenever he entered his house, he would weep profusely for them and say: ” They used to converse with me and were intimate with me and (now) both of them have departed together” (Man La Yahdhuruhu al‑Faqih, vol. 1, pg. 177).

Imam Ja’far As-Sadiq (peace be upon him) related:

“All praise is for Allah, who has placed amongst the people, those who arrive in our presence, eulogizing us and reciting elegies about us.” (Wasail al‑Shiah vol. 10, pg. 469)

Imam Muhammad al-Baqir (peace be upon him) narrated:

“Amirul Mu’mineen (A.S.), along with two of his companions, happened to pass by Karbala and as he did so, tears filled his eyes. He said (to them), “This is the resting place of their animals; and this is where their luggage shall be laid down; and it is here that their blood shall be shed. Blessed are you O’ Earth, that the blood of the beloved shall be spilled upon you.” (Bihar al-Anwar, vol: 98 pg. 258)

The list goes on, but I think the point has been made. I pray to Allah that all people will know the meaning of the events of Karbala, the effect those events had on the world, and how the courage and sacrifice of those martyrs on that day rescued Islam from the clutches of enemies of Ahlul-bayt and of the Prophet who intended to extinguish the light of Islam from the earth and replace it with their tribalism and self-aggrandizement.

May Allah send his blessings upon the beloved Messenger, the seal of the Prophets, and upon his immaculate household, particularly on Imam Husayn b. ‘Ali, and upon all those who follow their path and remember them with honor.

A man narrated: “We had made a pilgrimage to Mecca along with Imam Sajjad (that is Ali ibn al-Husayn Zain-ul-’Abidin, upon them be peace) and when we looked down at the Desert of Arafat it was full of Hajis (pilgrims). There were many of them that year. The Imam said: “There is much uproar, but few are true pilgrims.” The man said, “I do not know how the Imam gave me the insight, but when he asked me to look down again, I saw a desert full of animals, like that in a zoo, among whom a few human beings were moving about.”

I pray that all those who journey this year are true pilgrims and that their Hajj will be accepted.

“It is no crime in you if you seek of the bounty of your Lord (during pilgrimage). Then when you pour down from (Mount) Arafat, celebrate the praises of Allah at the Sacred Monument, and celebrate His praises as He has directed you, even though, before this, you went astray. ” (Qur’an 2:198)

For many western liberals, the very idea of an Islamist or Muslim political party seems dangerous. An Islamic government must necessarily become the Taliban in their eyes. Women must be oppressed, hands must be chopped off, and all other countries must shiver in horror as terrorists camps train thousands of new recruits from all over the world. But is this the reality? Do organizations like the Muslim Brotherhood even have the wherewithal to start a jihad in their own backyard (Egypt) let alone a global jihadist movement?

U.S. President George W. Bush has made it his business to see that “democracy” spreads throughout the Arab and Muslim world, and indeed it has. But the results are not to his liking, which is evident in each new wrinkle that appears on his face, every time a new election swings in favor of “Islamists”. These people cringe when they hear more and more of the Muslims around the world, given the “free choice” to elect their representatives, choosing instead to elect new “oppressors.”

Allow me to offer an alternative explanation. Perhaps Islam and politics are meant to be together. Unlike Christianity, which had an unnatural marriage with politics, Islam has influenced politics since the first community in Madinah, over 1,000 years ago. After colonialism was toppled in the Middle East, many Muslims, Arabs especially, turned to nationalism, socialism, and many other “isms” that promised to cure their ills. They wanted equality, rights, modernization, and, most importantly, peace. What they received were modern secular dictators who crushed all resistance and, most devastatingly of all, suppressed the practice and spread of Islam.

The people have grown weary of old hardened and heartless dictators. At least under an Islamic government, a petitioner can resort to the Qur’an. “Such-and-such an act violates Islam,” they could say. “It must be stopped. The people will not stand for it.” But their secular rulers mocked them, “Islam means nothing to us.”

No, there will never be a perfect Islamic government, but at least it will be Islamic. Why should Muslims pretend to be indifferent towards morality, ethics, and social justice? The moral relativism of secularization has proved itself to be faulty. There is no higher law for the secular man. Whatever whim he establishes for himself becomes the rule of law for his unfortunate subjects. The few of us who enjoy safety and security under secularism bask in our own material ecstasy, while those who are under our oppressive government’s feet know the real story. They have chosen a different path, not one that leads to terrorism, but one that leads to true freedom, the freedom to believe, to turn that belief into action, and to submit to a higher power, the only power worthy of worship.

So, I thank you, Mr. Bush, and all other secularists who have promoted democracy in the Muslim world. You have wakened a sleeping giant from its lull. The Islamic empire was already on the decline when the British Empire dismantled it. The Muslims were in need of revival, and it seemed doubtful that it would ever arrive. In 1979, the Islamic Revolution in Iran started the trend towards revival, but it was ruthlessly opposed, not only by secularists, but by well-fed wahhabi collaborators.

When the dust settled, the Islamic Republic still stood, and the Muslim world was in awe. But it was not quite “arab” enough. This new democratic political-islamic movement is, and it has changed the atmosphere of the Middle East forever, good or bad. The reality is that the very thing the so-called “war on terror” intended to suppress is the realization of Islam that now echoes throughout the streets of the Muslim world.

No, it was not a war against Islam itself, but a war against the marriage of Islam and politics. “Practice your religion,” they would say, “but not in public. Look at Turkey. They are so modern and efficient.” (Yet, their people are miserable and restless — take a look at the protests over the Pope’s visit). Do not let the media mislead you. It was the mental oppression of secularism and amoral monarchies that bred terrorism. Saudi Arabia was “wahhabi” for many years without a 9/11. It was only when the economic situation declined and the people realized their own pathetic situation that they turned to terrorism.

But none of those terrorists were from Iran. And for the past 27 years, no one from the “theocracy” has attacked the United States. Why? If Islam+politics = terrorism, why have we seen the exact opposite in the Muslim world? The more political that Hezbollah has become, the less prone to violence. The same is true of Hamas and other similar groups. It would seem that the message to America is clear: force secular western-style democracy on the Muslim world, and you will create resistance (in the form of legitimate fighting as well as illegitimate terrorism). Leave them alone, let them establish Islam, and they will leave us alone. Perhaps it is about time we in the western world listen.

One Ummah Network has produced the following video in commemoration of this day to spread the word about the plight of the Palestinians in the most effective way possible: through pictures.

The video is presented in MPEG1 format:

Universal Day of Quds

For those of you with slow connections, here is a YouTube version.

Al-emaan Australian Community

“In the 12th century, Peter the Venerable, Abbot of Cluny, initiated a dialogue with the Islamic world. “I approach you not with arms, but with words,” he wrote to the Muslims whom he imagined reading his book, “not with force, but with reason, not with hatred, but with love.” Yet his treatise was entitled Summary of the Whole Heresy of the Diabolical Sect of the Saracens and segued repeatedly into spluttering intransigence. Words failed Peter when he contemplated the “bestial cruelty” of Islam, which, he claimed, had established itself by the sword…”

Read the full article

“Tonight you have killed a man on a night in which the Qur’an came down, a night in which Jesus the son of Mary was taken up, and a night in which Joshua the son of Nun, the champion of Moses was killed. By God, none of those who were before him are ahead of him and none of those who will come after him will overtake him. By God, if the Prophet sent him on a raid, Gabriel was at his right hand and Michael at his left. By God, he did not leave (at his death) gold or silver except for 800 or 700 dirhams, which he set aside for a servant woman.”

Imam ‘Ali was the first imam of the Prophetic household to undertake the office after the Prophet’s death and the fourth caliph of the Muslim Ummah to rule over it. He was the cousin of the Prophet (Allah bless him and grant him peace), the first male to accept Islam, the husband of the most perfect woman to ever live, Sayyida Fatimah (peace be upon her), the champion of the Muslim army, the progenitor of wilayah, the most knowledgeable among the companions of the Prophet, the father of the leaders of the youths of Paradise (Hasan and Husayn), the executor of the Prophet’s affairs (wasi), the gate to the city of knowledge, the door to the house of wisdom, and the well from which the divine fountain of secret knowledge of Allah pours fourth to all awliyah.

Peace be upon you, Ya Abu Turab, the day you were born inside the Ka’ba, the day you died, and the day you will pour the sweetest beverage for the believers at the fountain of Kawthar.

His only argument is that the Qur’an mentions the sun moving, and thus he makes an assumption from those verses that the earth is stationary. But the fact that the sun moves is not indicative of its movement around the earth. The Qur’an clearly states that the sun has its own orbit and does not mention that orbit as being around the earth. Science now confirms this (although the Qur’an mentioned it 1400 years ago), that the solar systems revolve around the center of the galaxy.

There is also quite a bit of evidence in the Qur’an about the earth’s rotation on its axis and its revolving around the sun.

It is both prose and poetry, simple and complex, relaxing yet invigorating, spiritually deep and yet practically applicable, historical and foretelling, small enough to fit between two covers and yet boundless in its knowledge.

It is reported that the Messenger of Allah (prayers and peace be upon him) said, “The best of you is he who learns the Qur’an and then teaches it.”

“Whoever satiates a hungry believer so that he is satisfied fully, neither a human being among people, nor a near-stationed angel, nor a divine Messenger knows how great his reward is in the Hereafter, except Allah, the Lord of the Worlds.”

Then he added: “Feeding a hungry Muslim is one of the means of obtaining forgiveness.” After that he recited the word of Allah, Almighty and Glorious: “Or the feeding on a day of hunger, of an orphan near of kin, or to the indigent (down) in the dust.” (Qur’an 90:14-16)

– al-Kafi, vol 2, p. 201

Islamic Relief Ramadan Feed the Needy Project

The poll was: What method should determine the start of Ramadan?

54% Traditional (moonsighting)
34.4% Astronomical calculations
9.8% Following the Saudi preset calendar
1.6% Declarations by scholars

Interestingly, however, astronomical calculations received quite a few votes, and even the Saudi royal declarations received a higher rating than scholars. That makes me wonder what people think of their scholars.

If you have suggestions for future polls, I’d be happy to consider using them.

“O People! The month of Allah (Ramadan) has approached you with His mercy and blessings. This is the month that is the best of all months in the estimation of Allah. Its days are the best among the days; its nights are the best among the nights. Its hours are the best among the hours. This is a month in which He has invited you. You have been, in this month, selected as the recipients of the honors of Allah, the Merciful. In this holy month, when you breathe, it has the reward of glorification (tasbih) and your sleep has the reward of worship. Your good deeds are accepted in this month. So are your invocations. Therefore, you must invoke your Lord, in right earnest, with hearts that are free from sins and evils, that Allah may bless you, observe fast, in this month, and recite the Holy Qur’an.”

In the meanwhile, I think it’s time to start preparing for Ramadan. We’ve created a new forum on Muslim Message specifically for Ramadan.

I know there’s a lot of controversy in North America about how we are to determine when Ramadan starts. My advice to everyone is to follow the scholars you trust and don’t worry about what other people are doing. Allah will accept your intentions.

I’ll be back later with the Sha’baniyya post, inshaAllah.

The concept of Jihad, according to what the Pope reportedly said, is contrary to reason, while the West, on the other hand, is so entrenched in reason, that Muslims cannot understand it. This statement is laughable at best, and dangerous at worst. He then reportedly goes on to say what many ignorant popes before him have claimed: that Islam was “spread” by the sword. What is most shocking is that he seems to be saying that the Qur’an instructs Muslims to “spread” it by the sword. (As one comedian said, it makes it appear as though the world is a bagel and Islam is the cream cheese. I guess Christianity was spread by the knife).

Let’s see what the Qur’an says about spreading religion with the sword:

Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah has grasped the most trustworthy hand-hold, that never breaks. And Allah hears and knows all things. (2:256)

Now, correct me if I am wrong, Mr. Pope (because I am no expert on Qur’anic exegesis, but then again, neither are you), but doesn’t that mean that you cannot force anyone to become Muslim?

Furthermore, one could argue that Islam is closer to reason than the Catholic sect of Christianity. The very notion of the Trinity itself defies reason, even from a metaphysical standpoint.

Al-Islam, however, promotes reason, as it is the only way to know God. Miracles, emotional “revivals”, and even mysticism are insufficient. One must believe in God through the faculties of his own reason, otherwise he does not truly believe.

One must then wonder why he thinks Muslims do not understand the West. Our problem has never been understanding it. Our problem is that the “West” spreads secularism by the sword. Had the West not colonized our lands, exploited our resources, stolen our treasures, enslaved our people, occupied our territories and killed millions of innocent women and children, why would we care about the West enough to even want to understand it?

The Pope is only feeding into the secular myth that they are completely innocent and have done nothing to incite Muslims’ antagonism towards them; just as they did nothing to the Indians of North America, the enslaved Africans, or Jews of Germany. Palestine was just a “barren desert” when they arrived and occupied it, so why are Muslims upset? Saddam Hussein “butchered his own people” so why are you mad that we’re bombing them instead? This is what you are encouraging with your words, Mr. Pope: mythology.

Muslims are not “out to get” the West. As I’ve said before, and I’ll say it again: if we seriously wanted to do harm to the West, there would be no place safe for any westerner in any country. There are 1.2 Billion Muslims in the world. Out of that 1.2 Billion, perhaps 0.0003 percent (and I’m being generous here) wish to become terrorists. Out of that 0.0003 percent, only 1% actually carry out terrorist attacks. Somehow, however, this “fundamentalist ideology” or “islamofascism” as Mr. Bush prefers to call it, is spreading like wildfire. Jihad is apparently synonymous with terrorism, and every people have the right to defend themselves except Muslims.

We are to humbly and willfully accept our oppression because we simply “do not understand the West.” That is our tragic flaw: misunderstanding. I suppose I misunderstood you, Mr. Pope. I thought you were a beacon of peace, a champion of tolerance, and a brother in faith.

He was born on the 3rd of Sha’ban in the year 4 A.H. (10/01/626 C.E.) His mother was the best of all women, and his father was the best of men after the Prophet. When he was born, the Prophet came to the house of his daughter, took the baby in his arms, and said the athan (call to prayer) in one ear and the iqama (announcement to stand for prayer) in the other. The people around him then saw tears trickle down from his eyes, and Fatimah asked him why he was crying.

The Prophet announced that he would achieve martyrdom and that an entire nation would mourn him till the Day of Judgment.

It is reported that the Prophet said of Imam Husayn: “Husayn is from me, and I am from Husayn.”

Some sayings of Imam Husayn:

“Death with dignity is better than life with humiliation.”

“O Allah! You know that all there was from us was not in competition to seek power, nor to gain refuse of the world, but it was nothing other than to present the signs and essence of Your religion, and to promote reform in Your land, (so that) oppressed members of your servants find safety and security, and Your laws, orders and obligations are acted upon.”

Muhammad Iqbal wrote of Imam Husayn:

“Imam Husayn uprooted despotism forever till the Day of Resurrection. He watered the dry garden of freedom with the surging wave of his blood, and indeed he awakened the sleeping Muslim nation. If Imam Husayn had aimed at acquiring a worldly empire, he would not have travelled the way he did. Husayn weltered in blood and dust for the sake of truth. Verily he, therefore, became the bed-rock of the Muslim creed; la ilaha illa-Allah (There is no god but Allah).”

Peace be upon you, O Husayn. Today we remember your birth, but it is your death that set this Ummah free. O Allah, bless Muhammad and the family of Muhammad, send peace upon Imam Husayn and all the righteous members of his house, upon their followers, and upon all believers.

Accordingly, when something new is brought before a mujtahid, smoking for example, its benefit or harm plays a large role in determining whether it is obligatory (wajib), recommended (mustahhab), permissible (mubah), disliked (makruh), or forbidden (haram).

To continue with the example of smoking, many scholars of the past labeled it makruh (disliked) because of its offensive odor, but left open a clause that, if it was discovered to be harmful to the body, it would then become haram. In modern times, advancements in science have revealed that smoking is harmful (and in many cases deadly) for the body, for people exposed to second-hand smoke, and to the environment. As a result, some modern scholars, such as Ayatullah al-’Udhma Nasir Makarem Shirazi, have labeled it haram, and in his case, have actually initiated youth programs and public service campaigns to encourage people to stop smoking.

When it comes to other issues, such as the prohibition of alcohol, the recommendation to wash your hands before you eat, the recommendation for marriage, and the plethora of various laws and ethics that al-Islam lays out for humanity, it is to our benefit to study their purposes. It increases one’s iman (faith) and enables us to explore and appreciate the love that Allah has for His servants.

None of our worship is of any benefit to Allah. We do not, in any way, increase His power, wealth, or health by serving Him. On the contrary, what He has revealed, which is sound and complete, is entirely for our benefit, both in this life and in the hereafter.

Nevertheless, seeking out the understanding of shari’ah does not remove responsibility from a Muslim and allow him to follow his own desires because he perceives some benefit to doing so. We must still arrive at rulings through the correct sources of legislation and formulate just and correct verdicts through reasoning (‘aql). If one is knowledgeable of these sources and capable of deducing rulings through reasoning, such a person might be qualified as a mujtahid (jurist). Because most of us do not even come close to the level of ijtihad necessary, we must rely on the juristic decisions of someone more knowledgeable and wise. The practice of this reliance is referred to as Taqlid.

Some “reformists” have mistakenly referred to this practice as “blind imitation” or even, insultingly, as “aping.” Yet, if they were suffering from a medical ailment, they would seek out medical advice and treatment from a medical professional. They would not rely on their own desires for a cure or consider mere conjecture to be medicine.

Similarly, if someone is interested in learning a particular field of studies, he should seek out that knowledge from qualified institutions that employ reputable teachers capable of relating the inner dimensions of a subject to him. If I was interested in physics, I would not seek knowledge of it from a nutritionist. It would be illogical, and in some cases, it could be harmful to me.

When a Muslim needs juristic advice or treatment for a disease of the soul, he must turn to the experts, those whose hearts are purified and whose knowledge is sufficient to address all or some of a person’s concerns. Taqlid is particularly applied in the field of jurisprudence (fiqh, but other areas, such as ‘irfan (gnosis), require experts who are aware of the inner mysteries and dimensions of their specialty.

He said, ‘Are you not content, O Fatimah, that I have married you to your husband when he was the first man to embrace Islam and the most knowledgeable of men? Allah has examined the people of the earth and chosen your father, and made him a prophet. He then examined the people again and chose from among them your husband and made him the appointed guardian. Allah then revealed to me that I should marry you to him. Do you not see it as Allah’s honor and respect for you that your husband is the kindest of men, the most knowledgeable and the first of them to submit to Islam?’

Fatimah then smiled and rejoiced at the good news.”

Al-Tabarani in al-Kabir and al-Bayhaqi in his Sunnah relate that the Messenger of Allah said of Ali, pointing to him with his hand, “This man was the first to believe in me and will be the first to take my hand on the Day of Resurrection; he is the greatest of friends and the most discriminating between truth and falsehood, and he is the Commander of the Faithful.”

Al-Tabarani in al-Kabir and al-Hakim in al-Mustadrak relate that the Messenger of Allah said, “I am the city of knowledge, and ‘Ali is the gate; so whoever desires knowledge should come to its gate.”

Ibn Majah, al-Tirmidhi, al-Nasa’i, Ibn Hanbal, and others relate that the Messenger of Allah said, at the time of the final pilgrimage, “Ali is from me and I am from ‘Ali. No one can discharge my duty instead of me expect ‘Ali.”

During the battle of Khaibar, the Messenger of Allah entrusted the standard to Abu Bakr to lead the army and bring back victory, but he encountered difficulty and returned unsuccessful. On the following day, he gave the standard to ‘Umar who also returned unsuccessful.

As a result, the Prophet called together his companions and announced, “By Allah, tomorrow I will give the standard to a person who loves Allah and His Messenger and who is loved by Allah and His Messenger, one who is constant in battle and does not flee the battlefield, one who will stand firm and will not return until victory is achieved.”

When morning came, they all hastened to Allah’s Messenger, hoping that he would choose one of them. He said to them, “Where is ‘Ali?”

They replied, “He is suffering from an eye ailment.”

The Prophet took some of his saliva and applied it to ‘Ali’s eyes, invoking blessings on him, and he was cured. Imam ‘Ali went forth in battle and achieved victory with the Muslim army.

The Commander of the Faithful, ‘Ali ibn Abi Talib was born on the 13th of Rajab in the thirteenth year of the Elephant, in Makkah, inside of the sacred Ka’bah (an honor bestowed on none before him or after him). He served as the fourth caliph of the Islamic Ummah and left in his progeny the eleven Imams of Ahlul-bayt. He was martyred on the 21st of Ramadan and was buried in Najaf, Iraq.

Abu Yahya al-Sin’ani relates how he was with Abu al-Hasan al-Ridha when he had his small son brought in, and he said, “There has never been born a child of greater blessing for our followers than him.” (al-Kafi)

Safwan ibn Yahya said, “I said to al-Ridha, ‘We used to ask you [what you wanted] before Allah granted you Abu Ja’far, and you would reply, ‘May Allah grant me a baby boy.’ Allah has granted this to you and our hearts are filled with joy. May Allah preserve you, but when your life comes to an end, who is to take over?” Then al-Ridha pointed to Abu Ja’far, who was standing in front of him. I then said, “May I sacrifice myself in your service — this boy is only three years old!”
“What does that matter to him?” replied al-Ridha. “Did not ‘Isa (Jesus) demonstrate his proof when he was less than three years old?” (al-Kafi)

Ibn Talhah calls Abu Ja’far Muhammad “the second”, for Abu Ja’far Muhammad al-Baqir, his great-grandfather came before him. Abu Ja’far al-Jawad (the Generous) was given this title when he was still a teenager because of the excellence and worthiness of his character. He has two other titles: the Contented and the Chosen One. Al-Tabarsi states that his titles are the God-Fearing, the Elect, and the Chosen. The Iraqis refer to him as the Generous (al-Jawad), and this is the name mentioned on his grave, which lies next to that of his grandfather, Imam Musa. (al-Muhajjah al-Bayda)]

Imam Muhammad ibn Ali al-Jawad was born on the 10 of Rajab in the year 195 A.H. He died at the age of 25 and was laid to rest next to his grandfather, Imam Musa b. Ja’far. They were both known for suppressing their anger in the face of adversity, so the place where they are buried is known as Al-Kadhimayn.

Come on folks, the “axis of evil”: Iran, Iraq, and North Korea? The writing is on the wall. The real nature of every conflict thus far has been about who will control the “new Asia.” Will it be the U.S., Russia, or China?

If China doesn’t stand up to the U.S., it will lose. The sad thing is, if the U.S. doesn’t back down, they will lose too. Iran, of course, will lose. But Islamic Resistance will win, and it will thrive, flourish, and gain global support.

If this so-called “War on Terror” is not just a guise for a war against Islam, then Elvis is probably reading this on his laptop right now.

“And whoever takes Allah and His messenger and those who believe for a guardian, then surely the party of Allah (hizbullah) are they that shall be triumphant.” (Qur’an 5:56)

When I look back at 1,400 years of Islamic scholarship, I see the lack of women. A woman can definitely come to the same conclusions as a man, for good or bad, but I can’t help but believe that had we had over a millenia of women’s scholarship, Islamic law and interpretations would look quite different in some cases.

I have heard a similar critique of traditional Islamic scholarship from my wife’s mother, who happens to be a (retired?) scholar herself. I can’t help but think that, if the shi’a view of Islamic history had become dominant in the Muslim world, the role of women in the schools of Islamic thought might be somewhat different.

To understand this fully, we should examine the status of the greatest woman among Shi’a scholars, Sayyida Fatimah, daughter of the Prophet Muhammad (peace be upon them both). Both Sunni and Shi’a agree on the hadith mentioning her as the “leader of all women” or in some narrations “leader of the women of Paradise” (which is the only women I’d want to be leader of anyway, so basically it means “all believing women” in both narrations).

There is no disputing her level of piety, her resolve, her love of her father, and her attachment to worship of Allah. What seems to be somewhat absent from Sunni jurisprudence and theology is her role as a religious leader. For Shi’a, her role is clear. She is one of the 14 ma’sumeen (which includes the Prophet and the 12 Imams). Furthermore, the lineage of the 11 Imams from her progeny trace back to the Prophet through her, which is feminist in its own right, considering that many Muslims, even till this day, will only trace a lineage through the father.

Clearly, anyone claiming to be a “sayyid” (descendant of the Prophet) must do so through the maternity of Fatimah, for being a descendant of Ali does not make one a descendent of the Prophet (take, for example, Muhammad ibn al-Hanafiyyah).

In respect of her level of knowledge, it is clear that the Prophet considered her among the most knowledgeable people (not just women) of this Ummah. In the pecking of order of knowledge, she outranked any companion, female or male, and only her husband, Imam Ali, could either come close or surpass her knowledge. As such, the Prophet entrusted her with a monumental text, something that formed the foundation of Shi’i thought for the 14 centuries that followed.

Imam Ja’far al-Sadiq (peace be upon him) said:
“… We have with us the Book of Fatimah, but I do not claim that anything of the Quran is in it.” (al-Kafi)

From this, we can conclude that it is not a book (mushaf) containing the text of the Qur’an. It is also not another “shi’a Qur’an” as some have falsely claimed.

He continued, “”There is nothing of what is permitted and what is forbidden (al-Halal and al-Haram) in this; but in it is the knowledge of what will happen.” (al-Kafi)

This book was passed through each of the Imams and continues to be held by the last Imam, who will occupy the office for the remainder of time (al-Qa`im).

Shi’a hadith books also contain her maxims, speeches, and narrations. Most of them are absent from Sunni literature, most likely because of the controversy surrounding her death (which is often not mentioned by Sunnis at all — the location of her grave remains a mystery).

One of the highest positions that a human being can occupy (ma’sum) was given to this woman. She was sinless, beyond her years in wisdom, and beloved by an entire nation (Ummah). There is no controversy surrounding her piety and no doubt about her sincerity.

For the Sunni world, it is the Mother of the Believers, A’isha, who is most often mentioned when one asks about knowledgeable women surrounding the Prophet. However, in Sunni eyes, she was only a jurist (mujtahid), capable of error. But Fatimah, in the eyes of shi’a was sinless, representing the concept of the perfect human being (insan al-Kamil), held by only a few throughout history. She occupies a unique position with women such as Maryam, mother of Jesus, and Assiya, wife of Pharoah.

As we travel through history, we find other women taking leadership positions. Sayyida Zaynab, daughter of Fatimah (peace be upon her) became the champion of the Muslim Ummah, which had been defiled by the scourge of ‘Umar b. Sa’d, Ziyad son of his mother, and Yazid b. Mu’awiyah, lifting up the abused sisters of Islam and the oppressed followers of Ahlul-bayt when the leader of people on earth, Imam Husayn b. ‘Ali, her own brother, had been mercilessly slaughtered.

The courage that she showed in Yazid’s court is a legendary example of feminine strength and honor. The practice that she established, referred to as majlis, where followers of Ahlul-bayt gather and remember Imam Husayn, Zaynab, their family, and their companions, has endured till this day. Even unto this day, her grave site in Damascus is visited by thousands who remember her valor. Moreover, she was a scholar of Islam, and student of her mother, and a loyal friend and companion of her brother.

The list could go on through Shi’a history of pious and knowledgeable women, including Shahzanan, mother of Imam ‘Ali Zayn al-’Abideen, Fatimah Ma’sumah, sister of Imam ‘Ali al-Ridha, and countless other beacons of light.

Today there are entire institutions in Syria and Iran dedicated to female scholars, followers of Ahlul-bayt, who model the strength and femininity of Sayyida Fatimah.

The question that arises is why these modern female scholars are not heard, why their rulings are not documented, and why their opinions are not represented? The position of marja’ (the highest religious authority, one who gives religious verdicts in shi’a fiqh) has not been held by a woman, yet there are numerous women mujtahids (jurists). Some marja’ have ruled female marjiy’a to be impermissible. Others have remained silent on the issue. A few have questioned it.

But aside from fiqh, there are many areas of Islamic sciences where we should see female names: tafsir, hadith, etc. Why has our modernity covered our female scholars, while our history exalted them? I suspect that a quick look into Sunni history will reveal a similar pattern.

Shi’a beliefs are unquestionably infused with feminist elements. The reason why those beliefs are not always put into practice is most likely a social question rather than a religious one. Male dominated households, particularly in the Middle East, have a way of limiting even religious freedom. This is a cultural construct, not a religious one. It is a circumstantial restriction and not a necessary one. In the West, especially in indigenous Muslim households, we should move beyond those restrictions and encourage our daughters to excel in all areas of Islamic sciences.

Anyhow, it has long been time to move on, but I was offered no practical solutions. Last year, I migrated OneUmmah.net’s main site from standalone to Mambo. In the past few months, we have upgraded our Mambo install to Joomla. Stay with me. Recently, I discovered a mambo/joomla component for links (similar to a yahoo!-esque directory format), called Bookmarks. To make a long story short, I ended up using a hack of this component, Joomla Business Directory. I then proceeded to rip apart the language file, until all of the words fit the Library. Naturally, all of these CMSes are released under the GNU GPL.

I still have many records to re-enter into the database, but you’re welcome to browse through the catalog now at Islamic Library. It’s funny. There are many works on there that I’ve even forgotten we had, such as Jalaluddin Abdur-rahman Suyuti’s Ihya al-Mayyit bi fadhail Ahl-al-Bayt (loosely translated as the Revival from Death with the Merits of The People of the House), or as the translators cleverly devised, The Dead Come Alive By the Grace of the Holy Five — sounds like a song, right?).

I also found a searchbot that integrates the library into the entire site’s search engine, making finding things even easier.

Now, if i can only finish that Islam FAQ (by the way, volunteers are welcomed, but not paid).

1. Checking submissions regularly.
2. Editing poems, stories, and articles.
3. Publishing material online.
4. Helping with compilation of print materials.
5. Report to MWS administrator.

Send your letter of interest, including your skills and credentials to One Ummah Network.

His perspective is that of a Sunni looking in, and so I thought it might be beneficial to view the perspective of a Shi’a looking out into the rest of the Muslim Ummah. Many explanations of the Sunni-Shi’a “split” are oversimplified. The brother’s excerpt of Dr. Aminah McCloud’s analysis of the split illustrates the tendency to look at the issue as black and white, when in relaity, there are may gray areas.

(1) For Dr. McCloud, it is a political split that has little bearing on today’s society. (2) For many Sunnis, the split is a matter of jurisprudence. There are four valid Sunni schools, and many do not consider the Ja’fari, Zaidi, or Ismaili to be among them. (3) For others, it is a matter of ‘aqidah (creed). The shi’a obviously have beliefs that do not fit into either of the Sunni schools of ‘aqidah. (4) Still others are turned off by the esoteric nature of Shi’i thought, particular in relation to the 12th Imam. Most Sunnis who follow sufi teachings, however, lean closer to that esoteric thought than other Sunnis.

The truth of the matter is that they are all correct.

1. The dominant shi’a school (Imami Ithna ‘Ashari — also referred to as Ja’fari) has a different political thought: only an Imam from Ahlul-bayt can occupy the highest political position (khalifah).

2. The Ja’fari school of fiqh is different from the four Sunni schools, with different sources of ahadith, and different exegesis of the Qur’an.

3. The Imami ‘aqidah is different, particularly because it includes the principle of imamah as part of it. You can read a book about the ‘aqidah at OneUmmah.net, uploaded by yours truly.

4. Many traditional Sunnis recognize that the esoteric teachings of Sufism are a integral part of Islam. There was an effort among some Sunnis to separate those teachings from Islam. In the Shi’a thought, this attempt at separation never occurred. Although there is a movement of ‘irfan, which seeks to make it more prominent, even the staunchest anti-sufi shi’a ‘alim is still very much ingrained with shi’a esoteric thought. In this sense, one could say that shi’a have their own tariqa (sufi order), and those who have studied the works of luminaries such as Bahr-Ulum or, more recently, ‘Allamah Tabataba`i, would recognize this.

One can conclude, from the above four points, that the shi’a split was essentially a different perspective on Islam from each of the major aspects of Islamic thought. What I have not included is philosophy, not because there is not a difference, but because I am not even qualified to write one sentence about it. This perspective hinges completely on the concept of imamah, because it is from the Imams of Ahlul-bayt that their followers gather around their principles of ‘aqidah, politics, fiqh, and sufism. The question I would ask to Dr. McCloud is: casting aside the political issue, where do you stand on the other issues (fiqh, ‘aqidah, etc.)? Those are the real relevant issues that effect both Sunnis and Shi’as today. What I have discovered is that the differences pale in comparison to the similarities.

Those who seek to cause discord would most likely find reasons to fight one other even without the sunni-shi’a split. Even now, they fight over tribal issues, using Sunni and Shi’a identities as their own personal tribal affiliations. They are more like gang members than students of religious schools of thought. And Allah knows best!

The master traditionist, Shaykh Muhammad b. al-Hasan al-Hurr al-’Amili related that Imam Musa b. Ja’far al-Kazim (upon whom be peace), in his will to one of his sons, said:

“Beware of cynicism and laziness, for indeed, they will deprive you of your lot in this world as well as in the Hereafter.”

– Wasa’il al-Shi’ah: Jihad al-Nafs

“The promise of free and open source software (FOSS) in Islamic countries rests on issues such as helping build capacity. FOSS also provides greater flexibility, especially in terms of customization for local needs. In addition, FOSS can reduce the cost of deploying information and communications technologies (ICT) by permitting unlimited and free distribution of software, thus making it more affordable than comparable proprietary products. FOSS’s security benefits take on added importance in the wake of recent reports that computers with Windows XP have been sending information, daily and without the knowledge of their owners, to Microsoft. Finally, FOSS will free Islamic countries from boycotts ad sanctions imposed by other countries and owners of proprietary software.”

Read the Full Story

The Prophet, peace be upon him and his progeny, said:

“Whoever has four virtues, Allah shall write his name among the people of Paradise: One who saves oneself by testifying that there is no god but Allah and that I, Muhammad am His Messenger; and one who says: Praise be to Allah, when blessed with any bounty from Him; and one who says: I seek forgiveness from Allah, for the sin committed; and one, when afflicted by any calamity, says: To Him we belong, and unto Him shall we return.”

(Al-Amaali by Shaykh al-Mufid, Ninth Assembly.)

My useless comments: There is a certain simplicity in these four virtues. They are not difficult to follow outwardly. There is, of course, a certain inner certainty (yaqin) and sincerity (ikhlas) that must be present for them to be true to the heart (qalb), but the words are not difficult to say. They are easy on the lips and bring joy to the one who says them.

In a time when many Muslims are, unfortunately, consumed with mundane issues and minor disputes, this advice touches at the core of our existence and our journey, which is complete submission (al-Islam) to and love of Allah, glorified and exalted.

“In love’s circle there’s another kind of serenity;
in love’s wine, another kind of hangover.
What you learned in school is one thing —
love is something entirely different.”

– Mawlana Rumi

“O’ Prophet of Allah, peace be upon you from me and from your daughter who has come to you and who has hastened to meet you. O’ Prophet of Allah, my patience about your chosen (daughter) has been exhausted, and my power of endurance has weakened, except that I have ground for consolation in having endured the great hardship and heart-rending event of your separation. I laid you down in your grave when your last breath had passed (when your head was) between my neck and chest.

“… Verily we are Allah’s and verily unto Him shall we return. (Qur’an 2:156)

“Now. the trust has been returned and what had been given has been taken back. As to my grief, it knows no bounds, and as to my nights. they will remain sleepless till Allah chooses for me the house in which you are now residing.

“Certainly, your daughter would apprise you of the joining together of your ummah (community) in oppressing her. Ask her in detail and get all the news about the incident. This has happened when a long time had not elapsed and your remembrance had not disappeared. My salam (salutation) be on you both, the salam of a grief stricken, not a disgusted or hateful person; for if I go away it is not because I am weary (of you), and if I stay it is not due to lack of belief in what Allah has promised the endurers.”

Sayyida Fatimah al-Zahra died, according to some reports, on the 13th of Jumada al-Awwal and was buried secretly by Imam Ali. The whereabouts of her grave remain a mystery.

Musa asked, “O my Lord, and what are they?”

He replied, “O Musa, they are asceticism (zuhd) in this world, keeping away from acts that lead to My displeasure, and crying in awe of Me.”

Musa then asked, “O my Lord, and what is their reward for doing thus?”

Allah revealed, “O Musa, those who practised asceticism in this world will get Paradise, those who cried in awe of Me will be on the highest level, not shared by anyone else, and as for those who kept away from that which I have forbidden, I will inspect people’s deeds but will not inspect theirs.”

– Wasa’il al-Shi’ah

Although the respected person of knowledge who answered the question, did clear up that women in Islam were much more independent and free thinking than under jahiliyyah, despite to what the inquisitor had been told by western academics, she did not really explain why the people frowned upon Aisha’s involvement; because they certainly did.

From what I understand, they frowned upon her actions because they were wrong, not because she was a “woman sticking her nose into political matters.” For that matter, everyone else involved on the side of those supposedly “avenging the death of ‘Uthman” were likewise frowned upon because of this incident. Although the orientalists might argue that Aisha’s subsequent withdrawl from political life was an indication that she acknowledged women’s “role in the background,” I would argue that she withdrew because she acknowledged wrongdoing and wanted to clear herself from it.

When someone does something wrong and knows it, they try hard not to repeat that act. When she was captured, and her army was defeated, she was treated with respect and honor, like the Mother of the Believers, and not like a captive. This undoubtedly left an impression on her that the person she was fighting was not some common lad from the backstreets of Makkah, who happened to have become caliph and was not fulfilling his alleged duty (i.e. avenging the wrongful death of ‘Uthman).

Nay, this was the Amir of the Muslim Ummah, the inheritor of the prophetic mission, the gate to the City of Knowledge, the champion of the Muslim army, the Commander of the Faithful, the Proof of Allah on earth, Imam Ali ibn Abi Talib (may Allah extend His blessings and peace to encompass him).

Perhaps Aisha recognized that and relented. If anything, that shows that women tend to be less stubborn and bull-headed than men. Others, such as Mu’awiyah b. Abi Sufyan, never learned that lesson. Allah knows best.

She does not apologize for her attacks on Islam (under the guise of “reform”), but she does insist that they are not attacks at all. “I want to reform Islam,” she says with complete honesty, yet she has alienated herself from the very people she seeks to reform. And that is the real problem. Female circumcision, domestic violence, subjugation, and other social customs that oppress women are not inherent in Islam. They are the problems of people who happen to be Muslim, much as she probably was. One could argue that those problems are more obvious in western countries than in the Middle East. Every time a Muslim woman sees a billboard with a half-naked Christian woman selling beer, she probably thinks of that poor model as being “oppressed” but she does not blame that oppression on Christianity.

There is a sense of irony in the fact that the people Hirsi Ali wishes to reform are a lot like her. She undoubtedly received “Islamic education”, but it was apparently neither Islamic nor educating. Those who attack her, who would love to remove her from the planet, most likely view Islam the same way that she does. When she says that Islam is oppressing, they want to kill her, not because she’s wrong, but because she’s right, and how dare a woman speak the truth about her own oppression!

For that reason, a blogger from City of Brass applauds her for her bravery in standing up against the oppression of women. At the same time, however, he/she makes it clear that the applaud is not for her lack of proper understanding of Islam. She is not an ‘alim (scholar of religion), the blogger writes, but an ally.

But this is not the way of Islam, not even of the “liberal-minded” Muslims who also believe Islam should be reformed. There is a certain etiquette in “enjoining the good and forbidding the evil” that seems to be missing from Hirsi Ali’s understanding. She, Salman Rushdie, and others like them believe in offending to make their point, but such a stance renders their entire platform invalid. If she was truly interested in reforming Islam, why would she offend its adherents? They become more like the person who has been hurt by another and abuses him to get back at him. Yes, intentionally offending someone is abuse. That is an Islamic principle, and someone who wishes to reform Islam should know that before trying to teach Muslims anything.

I, who could be described as a modern Muslim who practices traditional Islam (and by that I do not mean Sunni Islam, sorry), I see her as neither an ‘alim nor an ally. She is a victim, and most of her responses to people who criticize her sounds as though she has been victimized. Unfortunately, someone who has been victimized and has not been properly treated for it tends to return to her abusers. It creates a depressing cycle of abuse. That does not mean she is asking for the abuse but rather that she does not know any other way. To her, that is the way Islam is. She wants to change it but does not know how.

Of course, she is wrong on both accounts. Islam is not oppressive and it does not need change. Many Muslims need change, and Ayaan Hirsi Ali is one of the non-Muslims who needs to know al-Islam (the true path of peaceful submission to God). In a way, perhaps her migration to America will be good for her. Like many other American Muslims, I chose Islam. It did not beat me over the head and force me to submit.

If I see her on the street, I will not kill her, beat her, curse her, or applaud her. I will feel sorry for her.

Baqir Sharif al-Qarashi writes,

“When Islam spread in the first times and its brave mujahidin liberated many lands of the world to summon them to Allah, the movement and bringing of slaves became very wide. We think that many kinds of such slaves were taken illegally, for the ruling authorities in those times did not observe the Islamic precepts in respect with them.

Madinah markets “were full of slave traders who brought slaves to sell them; a street in Baghdad was called Slave Street (Murjj al-Dhahab, vol 3, p. 316), in which slaves were shown and sold.”

“As for the attitude of Ahl al-bayt toward those unfortunate slaves, it was merciful and kind to them. They bought as many of them as they could and freed them for Allah’s sake…

“Imam Musa motivated and urged his companions to marry female slaves, saying: ‘Marry female slaves, for they have cleverness and intellects many women do not have. (Al-Ithaf bi Hub al-Ashraf, p. 55).

Imam Musa al-Kazim’s mother was a slave purchased for his father Imam Ja’far al-Sadiq (peace be upon them).

It is reported that, after she was purchased, Imam Muhammad al-Baqir (peace be upon him) said to her, “What is your name?”

“Hamida” she answered with a voice dripping shamefulness.

The Imam gave her a medal of honor and dignity, saying: “You are praiseworthy (Hamida) in this world and praised (Mahmuda) in the hereafter.”

The Imam happily turned to his son and granted her to him. (Usul al-Kafi, vol 1, p. 476) Abu ‘Abd Allah (al-Sadiq) married her; she was the dearest, most beloved, and preferred of all his wives to him.”

Source: Hayat al-Imam Musa b. Ja’far al-Kazim by Baqir Sharif al-Qarashi (ISBN: 964-438-639-6).

There are a number of points that can be drawn from the above examples:

1. The Prophet (Allah bless him and grant him peace) was merciful and kind to all slaves, and his objective was to give them freedom, not only of the physical kind but also a liberation of the mind and soul through al-Islam.

2. The Imams of Ahlul-bayt continued the Prophet’s legacy, despite efforts of the ruling powers to return to the practices of al-Jahilyya (age of ignorance).

3. Islam demolished the class system of the Arabs, replacing artificial marriage criteria with the criterion of taqwa (God consciousness). A few Muslims, even to this day still practice a tribal class system in relation to marriage and dealings, despite it being prohibited in Islam.

4. Many of the Imams of Ahlul-bayt were children of former slave women, all pious, righteous, and wise mothers and wives. Even Prophet Ismail, son of Abraham, was himself the child of a servant of his wife, Sarah (peace be upon them all).

5. By raising the status of slaves and equalizing corrupted class systems, Islam initiates the institution of slavery to gradually fade away.

There are a number of reasons why one cannot compare slavery in the Islamic context with that of America’s slavery:

1. Islam was designed to eventually abolish slavery. It was a gradual approach (for various reasons). It laid tremendous reward on the freeing of slaves.

2. Many slaves before Islam were mistreated. After Islam, slavery was intended to be limited to prisoners of war. Someone could not be born into slavery, and simply accepting Islam would have been enough to gain freedom.

3. Slaves were treated as equals in Islam. They sat at the same tables with their “masters” and enjoyed the full rights of citizenship. In America, slaves were not even viewed as human at all.

4. After the death of the Prophet (Allah bless him and grant him peace) there were undoubtedly abuses of slavery in the Arab world. Many of the Arabs under the Umayyad and ‘Abbassid regimes (which were themselves mostly corrupted), did trade slaves, but they neither represented Islam nor Arabs. They were individuals who will answer before Allah just as the white slave masters of the American south will.

5. American slavery stripped enslaved Africans of their identity. Their culture, language, religion, arts, etc were all erased. I have no way of tracing my ancestry or culture. We have no history as a people because of what was taken from us. The cruelty is unimaginable, and the ramifications of it extended beyond just the lives of the slaves but into future generations for the remainder of time. You cannot overstate how important culture is to the lives of a people. To remove that from them completely and to force them to adopt something foreign is permanently damaging.

6. I will not stand here and defend every Arab slave trader, but in turn, someone should not judge Islam based on their actions. White slave masters tried to use the Bible and Christianity to justify their treatment of enslaved Africans, and one should not judge Christianity based on their actions.

Finally, slavery does not have a place in Islam, and it is not an Islamic principle or concept. Islam offered a solution the problem of slavery. Whether or not individuals followed the regulations on slavery laid forth by Islam is another matter entirely.

To my surprise a few people came onto the forum jumping to the defense of Salafis, not to deny the charges against them, but rather to justify their intolerance by saying that they were thrusted into their extremism by Sufis who “worshiped graves.” It was, in fact, the “sufi grave worshippers” who instigated the formation of the wahhabi movement; thus, it was a fungus that grew under the right conditions of darkness and moisture. In their eyes, it was a nice, edible fungus (mushroom). To the rest of the Muslim world, it appeared to be a disease.

Anyway, I tried to explain that, if, as they claim, some Sufis did worship graves, it was not something that the ulema` or the awliyah had started or condoned. Nevertheless, they insisted that it was an official Sufi practice and that I was unaware of it because I had not “lived in asia” where this type of practice is prevalent and encouraged by the shuyukh. Nothing I could say would change their minds, and they were unwilling to offer any proof that “grave worship” was actually taking place. They said that they had seen “strange things” from sufis but never once provided any examples. Finally, an admin closed the discussion because the antagonists had violated the rules of the forum (by insulting other groups).

Then, to my surprise, another admin (who is shi’a) said that she didn’t see what the big deal was with their bashing of sufis and that she too had seen “strange things” from sufis in Pakistan. She said that, no matter how hard I tried to convince them that Sufism was a “science of Islam,” they still had the images of those “strange things” etched into their memories. In other words, their prejudices against sufis were permanent and could not be erased through simple dialog.

What I find most interesting is that the people, particularly one brother, who rushed to attack Sufism, are the very people who always yelled the loudest for unity. They are the ones who always say, “We’re just Muslims, and we don’t need any other titles or -isms,” “we just follow the Qur’an and Sunnah, brother,” “Islam is the middle path,” and other such slogans. It reminds me of the motto of the khawarij, “Authority belongs to God alone.” Indeed.

So, I’m thinking it will be low-key silent dawah. You know, just showing people we’re Muslim, not actually talking about Islam. But our waiter happened to be from a Muslim country but wasn’t currently practicing Islam. He sat down with me and asked me questions about being Muslim in America. He even asked for my phone number so that we can talk more about it, inshaAllah.

SubhanAllah! Allah certainly has His reasons for placing us in the myriad of strange situations in which we find ourselves, but it never ceases to amaze me.

We, however, are on the very edge of Eastern Standard Time zone. As a result, Salatul-Thuhur comes in at about 12:50. After the change, it will come in at 1:50PM. Now, Salatul-Jum’ah, which was prayed at 1:00PM should change to 2:00PM. Well, for many people who do not have a flexible work schedule (not including myself), that is a dramatic change. The Shaykh of at least one of the masajid has said that some schools of thought allow Jum’ah to be prayed before Zawwal (the Sun passes the Zenith), and the people of that masjid voted to continue praying Jum’ah at 1:00PM. This might not matter, however, since they probably won’t actually pray until 1:50 (after the 2 sermons).

I am curious to know what other Indiana masajid are planning to do. Will you start praying Jum’ah at a different time, or will you “stay the course.”?

Oh, by the way, a helpful hint for anyone using Ubuntu, to change your timezone, run: “sudo tzconfig” from a terminal and follow the on-screen instructions. If you’re in Indiana, you’ll need to switch it to “Eastern” time.

The mother of the believers, A’isha, then asked her about this and Fatimah replied, “In the first instance my father informed me about his death and stated that he was not likely to recover from his illness. Hence, I began weeping. However, when he talked to me for the second time he told me that I would be the first person from amongst his Ahl al-Bayt who would join him. This made me happy and I understood that I would be joining my dear father very soon.”

During the last moments of his life the Prophet opened his eyes and said: “Call my brother so that he may come and sit by my side.” All those present understood that he meant no one other than Ali. Ali sat by the side of his bed but felt that he wanted to rise from his bed. He, therefore lifted the Prophet from his bed and made him rest on his own chest.

A number of traditionists have narrated that, before the Prophet died, the Angel Jibreel came to him and gave him the option of recovering from his illness and continuing his life in this world or for the Angel of Death to come to him, take his soul, and proceed to the next world and live among those referred to in the verse, “These are with those upon whom Allah has bestowed favours from among the Prophets and the truthful and the martyrs and they are the best friends that one can have.” (Surah al-Nisa, 4:69). The Prophet replied, “No. With the Divine Companion” and passed away.

The Messenger of Allah, the Chosen One, the Seal of the Prophets, returned to Allah, Glorified and Exalted, on Monday, the 28th of Safar.

Imam Ali (peace be upon him) bathed the sacred body of the Prophet and shrouded him, as the Prophet had directed that his body should be bathed by one who was nearest to him and such a person could be no one except Ali. Then he uncovered the Prophet’s face while he was bitterly weeping and said, “O Prophet of Allah! I love you more than I have loved my parents. Your death put an end to the prophethood, to revelation, and to the messengers from the Lord. While death of other Prophets had not resulted in this way. Your death caused a grief that every other grief was forgotten. The grief of your separation became common sorrow and everybody felt it. If you had not ordered us to be patient and not to lament and bemoan loudly, we would have kept weeping and lamenting ceaselessly, though all this lamenting could not have compared with the actual loses of your separation. But death is an inevitable event, nobody can turn death back and nobody can stop it from coming. Please remember us before Allah“. (Nahjul Balaghah, Sermon No. 23).

“The first person who offered prayers for the Prophet was Imam Ali. Thereafter the companions came in groups and offered prayers and these rites continued till Tuesday noon. Thereafter it was decided that the sacred body of the Prophet might be buried in the same house in which he had breathed his last. The grave was prepared by Abu ‘Ubaydah bin Jarrah and Zayd bin Sahl and the obsequies were performed by Imam Ali with the assistance of Fadl and Abbas.

Adapted from “The Message” by Ayatullah Ja’far Subhani

He is Syed Badrudduza Director General of “Torikae Mojaddedia Dawate Khalk Elallah.”

The forum is currently empty, so please come and fill it with mystic chants and drunken poems of spiritual ecstasy.

“I have never seen al-Ridha (peace be upon him) being asked something but that he knew the answer, and I do not see another more knowledgeable than him. Al-Ma’mun would test him by asking about everything, and anything he said in reply would always be taken from the Qur’an. He would complete a reading of the whole Qur’an every three days, and would say, ‘If I wished to complete it in less than three days, then I would do so; but I never read a verse but that I reflect upon its meaning and in what circumstances it was revealed.’”

Ibrahim ibn al-’Abbas also said, “I have neither seen nor heard anyone more excellent than Abu al-Hassan al-Ridha (peace be upon him), and I have witnessed things in his presence that I witnessed at the hand of no other. I have never seen him speak harshly to anyone, nor heard him interrupt anyone who was speaking to him. He would never refuse to see to the need of anyone if it were in his power; he would never stretch his legs, or recline in front of anyone sitting with him. I have never seen him rebuking any of his servants, nor spitting or laughing out loud — rather, his laugh was as a smile. When he retired to eat and the food was set down, he would have his servants sit down with him, and even the gatekeeper and the stableman. He would sleep little at night and would fast much. He would never miss fasting for three days every month, saying this was like fasting for a lifetime. He would always help people and give charity without others knowing about it, especially on dark moonless nights. Do not believe anyone who claims to have seen someone like him in excellence.” 1

It is related by Shaykh al-Muhaddithin (the greatest hadith scholar), Muhammad ibn Ali ibn Babwayh, known as Shaykh Saduq (may Allah shower mercy on him):

Imam al-Ridha (peace be upon him) said, “Imamate is the rank of the prophets, and the inheritance of the spiritual guardians. Imamate is the caliphate of Allah and the Messenger; it is the station of the Commander of the Faithful and heritage of Hasan and Husayn. The Imamate is like the guiding reigns of the din, and the government of the Muslims; it is righteousness in this world and the glory of the believers. Truly, Imamate is the root of a flourishing Islam and its wide-spread branches. Through the Imam prayer, alms-giving, fasting and pilgrimage are perfected, booty and charity become plentiful and the laws and punishments are executed. The Imam makes lawful what Allah has made lawful, and forbids what Allah has forbidden.” 2

Imam al-Ridha (peace be upon him) was poisoned by the ‘Abbasid caliph, al-Ma’mun, and died on the 17th of Safar, 203 A.H. He was buried in Mashhad, Iran.

1. Al-Muhajjah al-Bayda fi Tahdhib al-Ihya
2. ‘Uyun Akhbar al-Ridha

“By the One Who has my soul in His hand, none will enter the Garden except those who have good behavior.” He also said, “Truly, Allah has encircled Islam with nobility of character and righteous actions.”

Al-Fayd al-Kashani commented:

“The following aspects of noble behavior might be mentioned: enjoying healthy social relations; spending one’s energy in undertaking kindly actions, establishing peace; feeding people; visiting sick Muslims, whether they be righteous or astray; accompanying the funeral procession to the grave; having good relations with one’s neighbors, be they Muslim or non-believers; showing respect for the older generation; forgiveness and peacemaking between people; having generosity; nobility and tolerance; greeting people with the word salam (peace); suppressing one’s anger, defending Islam; and rendering loathsome [to oneself and others] lying, backbiting, slander, miserliness, oppression, deviousness, trickery, bad relations between people, breaking off family relations, pride, haughtiness, deceit, envy, injustice, tyranny and violence.

“According to the consensus of scholars, jurists, and historians, the Messenger of Allah (may Allah bless him and grant him peace) was the gentlest of people, the most courageous, the most just, the most forgiving, and the most generous; he would not sleep for a single night while there was a dinar or a dirham remaining in his house; if any money remained in his possession, he would not return to his house until he had given it away in charity or in generosity.

“He used to mend his own shoes and patch his own clothes; he would serve by performing household jobs and would help by cutting up the meat with the womenfolk. He was the most modest of men, never allowing his glance to linger when looking at someone’s face. He would accept an invitation from both freeman and slave. He would accept presents. He would not eat out of charity. When he ate, he would eat what was within his reach, and never reclining. He never ate his fill of bread for three consecutive days for as long as he lived, and this was out of desire to discipline himself — not because of poverty or miserliness. He would attend feasts, visit the sick, witness burials and walk amongst his enemies without a guard. He would sit with the poor and bereft and share their meals.”

Source: Al-Muhajjah al-Bayda fi Tahdhib al-Ihya

Yusuf exclaimed: “A prophet was born this night! For we find written in our books that when the last of the prophets shall be born, devils will be stoned (with meteors) and prevented from approaching heaven.”

In the morning, he went to the assembly of Quraysh and asked: “Was there a child born among you last night?” They answered: “A child was born to ‘`Abdullah ibn `Abdi ‘l-Muttaiib last night.”

“Show him to me”, he said.

Thus, they all went to the door of Aminah’s house and demanded that she bring her son out to them, and he was brought out in his swaddling clothes. Yusuf looked into his eyes and uncovered his back. He saw a black mole between his shoulders, covered with a few soft hairs. When the Jew saw him, he fell down unconscious. The people of Quraysh laughed at him. But he said: “Do you laugh, O people of Quraysh? Shall he not soon come to destroy you? Prophethood shall, moreover, now depart from the Children of Israel to the end of time.”

Everyone went his way still discussing what the Jew had told them.

From: A’lam al-Wara bi-A’lam al-Huda (Informing people of the Guides of Righteousness) by Abu Ali al-Fadl ibn al-Hasan ibn al-Fadl al-Tabarsi

“Try to divide your time into four parts. The first part should be dedicated to (secret) supplication to Allah, the second to seeking livelihood, the third to associating with friends and trustworthy people who remind you of your faults and treat you sincerely, and the fourth to your lawful amusements. Through the last part, you can manage the other three parts.

Do not think of poverty and longevity of life. He who thinks of poverty will be stingy and he who thinks of longevity of life will be acquisitive. Offer a share of the worldly pleasures of this life to yourselves by moderately enjoying the lawful amusements that do not injure your personalities. Make such pleasures help you fulfill your religious duties perfectly. It is said that, ‘As for those who neglect the lawful worldly pleasures completely and adhere to the the religious duties or who neglect the religious duties and enjoy the worldly affairs, they are not from us.”

He also said, “Seek understanding of the religion, for understanding (fiqh) is the key to intelligence, the perfection of worship, and the means to high standing and respectful positions in this world and in the next world. The merit (fadhl) of the knowledgeable (faqih) over the worshipper is like the merit of the (visibility of the) sun over the stars (kawakib). Allah will not accept the deeds of those who do not seek understanding of the religion (din).”

Imam Abu Hanifah (founder of the Hanafi school) related, “After I had performed the Hajj, I went to Madinah to visit Abu ‘Abdullah as-Sadiq (peace be upon him). I entered his courtyard and sat in the entrance waiting for his permission. After a while, a male toddler went out. ‘O boy,” I said, ‘where should the stranger excrete in your country?’

“The boy asked for a moment, while he leaned against a wall and then spoke, ‘You should be away from riversides, places where fruits fall, yards of mosques, and roadbeds. You should also hide against a wall, lift up your garment, avoid turning your face or back to the Qiblah, and then you can excrete anywhere.’

“I highly admired the boy’s answer, so I asked him his name.

“He answered, ‘I am Musa ibn Ja’far ibn Muhammad ibn ‘Ali ibn al-Husayn ibn ‘Ali ibn Abi Talib.’

“I then asked him about the source of acts of disobedience towards Allah. He answered, ‘The source of any sin is unquestionably one of three: either it is from Allah, from Allah and His servant, or entirely from the servant. If Allah is the source of sins, and He is not, then it is improper for Him to punish the servants for what they did not commit. If Allah and the servants are together in committing the sin, and this is also not accurate, then it is improper for the stronger partner to wrong the weaker partner. If, however, the servant is the source of the sins, and this is quite accurate, then the Lord may pardon out of His generosity or punish for the commitment of such a sin.’

“After I had heard this, I left before I had a chance to meet Abu ‘Abdullah, since that answer was sufficient for me.”

Once, Imam al-Kazim passed by an ugly villager, greeted him, sat with him, talked with him for a considerable time, and then asked him to settle his needs when he would be in need of him. Later, some people said to him, “O son of the Messenger of Allah, how can you sit with this one and ask him to settle your needs, while he is the one in need of you?”

The Imam answered, “He was one of Allah’s servants, a brother in the Book of Allah, and a neighbor in the land of Allah. He and we enjoy the same great father, Adam (peace be upon him), and the same great religion that is al-Islam. Perhaps, our needs will someday be in his hand, and we will have to sit modestly before him.”

Imam al-Kazim then recited a poetic verse: “We regard even those who do not deserve our regard so that we will not be friendless.”

And he (peace be upon him) said, “Only the sufferers of injustice can realize its intensity.”

Read the whole thing here.

OneUmmah.net in 1999:

OneUmmah.net in 2001:

OneUmmah.net in 2002 or 2003:

OneUmmah.net in 2006:

“While I was sitting with the Messenger of Allah, may Allah bless him and his family, he put al-Husayn (peace be upon him) on his lap and played with him, and then he, may Allah bless him and his family, said, ‘Jabir, a son will be born for him, and the son will be called ‘Ali. A caller will call out on the Day of Judgment: ‘Let Sayyid al-’Abidin (the chief of worshippers) stand up.’ So, his son will stand up. Then a son will be born for him, and the son will be named Muhammad. When you meet him, recite my greetings to him.’”(Wasilat al-Mal fi ‘Abd Manaqib al-Al, p. 7).

“Jabir proclaimed this tradition, and he also met Imam Muhammad al-Baqir (peace be upon him), and recited those greetings to him, and the latter was delighted about it.

“The historians have mentioned the Imam’s physical features and qualities as follows: “‘Ali ibn al-Husayn was brown, short, thin, and gentle. (Nur al-Abbsar, p. 36, Akbar al-Diwal, p. 109, Al-Sirat al-Sawi fi Manaqib Al al-Nabi, p. 192). When he became old, he became thin and weak. This is because he worshipped Allah constantly. Moreover, the tragedy of Karbala drowned him in sorrow and pain, for its terrors accompanied him until he met the Highest Comrade (i.e. Allah).”

Abu Ja’far Muhammad al-Baqir (peace be upon him) said of his father, “When ‘Ali ibn al-Husayn mentioned Allah’s favor towards him, he prostrated himself in prayer. (When he) read a verse with the prostration of the Book of Allah, the Great and Almighty, he prostrated himself in prayer. When Allah drove away from him a misfortune which he was afraid of, he prostrated himself in prayer. The marks of prostration were prominent on the parts on which he prostrated, so he was called al-Sajjad.” (Wasa’il al-Shi’a, vol 4, p. 977)

Imam Muhammad al-Baqir (peace be upon him) said, “One day I happened to see my father, I saw him (completely) immersed and (thoroughly preoccupied) in the prayers and with all the attention towards God. His color was faded and his eyes were sore and red due to weeping, his feet were swollen by (prostration) and legs, and knees had developed corns. I said humbly “Oh father, why do you loose your self control during the prayers and put yourself in such an inconvenience and discomfort. My father wept and said, “Oh son however and whatsoever amount of prayers I perform even then it is meager and very little as compared to the prayers of your grandfather, ‘Ali ibn Abi Talib.”

Imam Zain-ul-Abidin (A.S.), like his grandfather, was busy in cultivating land and palm date orchards. He offered two Rakat of prayer near each palm date tree. During the prayers he would get himself so absorbed that he did not have any attention towards anything except God. He traveled to Mecca, on foot, twenty times. And continuously guided and conducted people through the attractive melody of the Qur’anic verses.

Excerpts from The Life of Imam Zayn al-’Abidin by Baqir Sharif al-Qarashi.

I will say, however, that no Muslim has the right to attack the graves of anyone (Muslim or non-Muslim) much less the graves of Ahlul-bayt.

I think that this is a time when we should learn something about these Imams, because that is what the nasibiyya (haters of Ahlul-bayt) wish to erase by attacking their graves. But they cannot make us (those Muslims, both Sunni and Shi’a, who love them), forget.

Imam Muhammad ibn ‘Ali al-Baqir (the 5th Imam) once said, “The true nasibi (hater of Ahlul-bayt) is not one who shows antagonism towards us, the family of the Prophet. You will not find anyone who will say, ‘I hate Muhammad and his family.’ The true nasibi is one who antagonizes you, our followers (shi’a).”

Once Bahlul (may Allah have mercy on him) saw a young child sitting in a puddle of water on the ground, crying and wailing. The child was Imam Hasan al-’Askari. Bahlul went to him and asked him why he was crying. Despite his young age, the boy began reciting ayaat about the Day of Judgment and about other heavy matters. Bahlul said to him, “Why are you concerned with these things? You are not even baligh (of age) yet.” Imam al-’Askari replied,

“I have watched my mother kindle a fire, how she uses the smaller sticks to ignite the larger ones, and I am afraid that Allah will do the same thing with me.”

This pure soul, a child, an Imam of all the Muslims in the world, is afraid of Allah’s punishment to the point where he is in tears. What of those who attack his grave and defile the religion that he sought to preserve?

“Greetings on those who have successfully carried out the “Minor Struggle” (jihad al-asghar), but have yet to engage themselves in the “Greater Struggle” (jihad al-akbar). He was asked, “O Messenger of Allah, what is the “Greater Struggle?” To which he replied, “Struggle with the self (jihad al-nafs).

Imam Ja’far al-Sadiq (peace be upon him) said to a man:

“Indeed you have been made the doctor to yourself, the ailment has been made manifest to you; you know the marvel of health and have been shown the cure, and yet look at how you treat your soul!”

The Prophet (Allah bless him and grant him peace) said, “The truly powerful person is the one who has conquered himself.”

Imam Ja’far al-Sadiq (peace be upon him) said,” He who does not have a preaching heart, a reproaching self and a guiding friend will be easily overcome by his enemy.”

Imam Ja’far al-Sadiq (peace be upon him) narrated on the authority of the Imams before him, that the Holy Prophet (Allah bless him and grant him and his family peace), in his advice to Imam ‘Ali (peace be upon him) said, “O Ali, the best thing about self-struggle (jihad al-nafs) is when a person wakes up with no desire to wrong anyone.”

The above narrations have been authenticated and related by al-Shaykh Muhammad ibn al-Hasan al-Hurr al-’Amili (d. 1104 A.H.), [may Allah make his grave fragrant] from his great canonical Hadith collection, Wasa’il al-Shi’ah, in the volume entitled Jihad al-Nafs, graciously translated by Nazmina A. Virjee (ISBN 1-904063-14-4).

I distinctly remember the odd feeling I got when I heard an entire congregation (jama’ah) agree that Muslims should not use a tasbih (beads used for counting remembrance of Allah — thikr) because Muslims had “copied” it from Catholic rosaries. I don’t fault them for their uneducated logic. After all, in their minds, Christianity came first. Anything in Islam similar to Christianity, especially the archaic rituals of Catholicism (their thinking, not mine), must have been appropriated from Christians.

Imitating unbelievers is forbidden, they say. It wasn’t until many of the other arguments they had used to reprimand me began to crumble, along with my whole conception of Sunnism as being the “orthodoxy” of Islam (as I was told by other converts), that I decided to revisit the question of the tasbih. I did this many years ago, but I am just now realizing that I should probably document it.

According to the Catholic Encyclopedia,

“…it is certain that among the Mohammedans the Tasbih or bead-string, consisting of 33, 66, or 99 beads, and used for counting devotionally the names of Allah, has been in use for many centuries.”

Evidence also suggests that nearly all religions, all cultures, and any group that included ritual devotions that were either orally or mentally counted, used some form of counting mechanism. It was not unique to Catholics, and since the actual rosary was not formalized in the Catholic Church (1214 C.E.) until after Islam had spread through much of the world (approx 670 C.E.), one can deduce that Muslims could not and did not import prayer beads from Catholics.

The purpose of this post is not to prove that it is permissible for Muslims to start using beads after the death of the Prophet (Allah bless him and grant him and his family peace), but, it is sufficient for me to note what is related in Abu Muhammad Ordoni’s Fatima The Gracious:

In reference to Fatima’s beads, it was reported in Makarim al-Akhlaq that it was made of woven wool threads which had knots by the number of Takbir (Allahu Akbar), until when Hamza Ibn Abdal Muttalib (A) was martyred, she made them from the mud of his grave.

Since the martyrdom of Imam Hussain (A), people have been using the mud surrounding his tomb for making beads for the great blessings, which lie in it.

Imam Sadiq (A) said: “Beads should be made with blue thread and thirty four (34) beads, which was the way Fatima’s beads were made after Hamza’s martyrdom.”

It is the Sunnah of the Noble Prophet and his pure household (May Allah send blessings on them).

There are many books that have documented this reality, but the most acclaimed (and also most controversial) is Ivan Van Sertima’s They Came Before Columbus (ISBN: 0-394-40245-6). In captivating narrative form, the German author details the journeys of great African explorers and even quotes excerpts from Columbus’ own journal, where he provides abundantly clear imagery of African people that he encountered upon arriving in the “New World.”

The chapter that I find most intriguing is about Abubakari II, king of the great Mali empire, who set sail from the coast of West Africa into the Atlantic ocean, determined to make the journey to the New World. He had no intentions of returning and took virtually everything that he would need on his journey, along with an entire fleet of ships. He also appointed his successor, his own brother, who would become known as Mansa Musa, the legendary king of Mali, celebrated around the world for his extravagant generosity on his journey to Makkah for Hajj. History records that Musa’s caravan included 500 people, each carrying a staff made of gold. He gave so much gold to poor people along the journey, that it altered the economy of the region for twenty years.

When Mansa Musa was asked about his extreme wealth and power, he replied that what he had was nothing and that the king who came before him left the shores of West Africa with his griot and a fleet of ships, never to be heard from again.

Here is a link to Sayyidah Zaynab’s (peace be upon her) speech, given in Yazid’s court after his troops had forcibly taken the women from Imam Husayn’s camp to Damascus, without their covering (hijab).

Al-Majlisi (in Bihar al-Anwar, Vol. XI) has written a chapter, “His mourning and Weeping on the Martyrdom of his Father, May Grace of Allah be on Both”, in which he, inter alia, writes:

“And it is said that he (i.e. Imam Zayn al-’Abidin) continued to weep till his eyes were endangered. And whenever he took water to drink, he wept till the tears filled the pot. Someone talked to him about it and he replied: “Why should not I cry, when my father was denied the water which was free to the beasts and animals?

“And never was food brought to him but that he wept, so much so that a servant told him: “May I be your ransom, O Son of the Messenger of Allah! I am afraid that you would die (of this weeping)”. The Imam said: ‘I only complain of my distraction and anguish to Allah and I do not know. Never do I remember the massacre of the children of Fatimah but that tears strangle me.’”

And here is Imam ‘Ali Zayn al-Abidin’s speech to the people of Kufa, after Imam Husayn’s martyrdom:

The Kufans surrounded Imam Zayn al-’Abidin, peace be on him, so he thought that he had to address them to make them know the sin of what they committed against themselves and the community. He, peace be on him, lauded and praised Allah, and then he said: “O men, whoever recognizes me knows me, and whoever does not, let me tell him that I am ‘Ali b. al-Husayn b. ‘Ali b. Abi Talib. I am the son of the man whose sanctity has been violated, whose wealth has been plundered, whose children have been seized. I am the son of the one who has been slaughtered by the Euphrates neither on blood revenge nor on account of inheritance. I am the son of the one killed in the worst manner. This suffices me to be proud.

“O men, I plead to you in the Name of Allah: Do you not know that you wrote my father then deceived him? Did you not grant him your covenant, your promise, and your allegiance, then you fought him? May you be ruined for what you have committed against your own souls, and out of your corrupt views! Through what eyes will you look at the Messenger of Allah when he says to you: ‘You killed my progeny, violated my sanctity, so you do not belong to my community’?”

Those slaves who blackened the face of history wept loudly and lamented, and they said to each other: “You have perished, yet you are not aware of it.”

The Imam continued his speech, saying: “May Allah have mercy on anyone who acts upon my advice, who safeguards my legacy with regard to Allah, His Messenger, and his Household, for we have in the Messenger of Allah a good example of conduct to emulate.”

So they all said with one tongue: “We, son of the Messenger of Allah, listen and obey, and we shall safeguard your trust. We shall not turn away from you, nor shall we disobey you; so, order us, may Allah have mercy on you, for we shall fight when you fight, and we shall make peace when you do so; we dissociate ourselves from whoever oppressed you and dealt unjustly with you.”

In response to this false obedience, the Imam said: “Far, far away it is from you to do so, people of treachery and conniving! You are separated from what you desire. Do you want to come to me as you did to my father? No, by the Lord of those (angels) that ascend and descend, the wound is yet to heal. My father was killed only yesterday, and so were his Household, and the loss inflicted upon the Messenger of Allah, upon my father, and upon my family is yet to be forgotten. Its pain, by Allah, is between both of these (sides) and its bitterness is between my throat and palate. Its choke is resting in my very chest.” Then the Imam refrained from speech, turning away from those treacherous conniving people who were the mark of disgrace against mankind. It was they who killed the plant of the sweet basil of Allah’s Messenger, may Allah bless him and his family, (i. e., al-Husayn), who came to free them and to save them from the oppression and tyranny of the Umayyads. After that, they repented and wept over him.

Source: The Life of Imam Zayn al-Abidin by Baqir Sharif al- Qarashi

“Oh the followers of Abu Sufyan, if you do not believe in hereafter, at least live a life of the open-minded in this world.”

These were the words of Imam Hussain to the troops of Yazid, as they approached the tents to attack women & children.

Lesson1:
Imam Hussain doubted that his enemies believed in hereafter

Lesson2:
Imam Hussain did not give up giving advice to his enemies

Lesson3:
This also voids the Wahhabi/Salafi propaganda that Shia Muslims killed Imam Hussain

Lesson4:
This also voids the Western misinformation that Sunni Muslims killed Imam Hussain, or that somehow, this was a Shia-Sunni battle

Lesson5:
Imam Hussain defined the enemy of Ahlul-Bayt: “Followers of Abu Sufyan”

Lesson6:
Attacking civilians is considered the work of those who do not believe in hereafter, and those who are not open-minded

Lesson7:
Imam Hussain did not just say! : “Do not attack the children!” Instead, he provided two options: believe in hereafter or live a noble life

Lesson8:
Living a noble life automatically comes with believing in hereafter

Lesson9:
Yazid’s troops proved to have no belief in hereafter and no open-mind

Lesson10:
Imam Hussain did not accuse or slander his enemies, and gave them the benefit of doubt by starting his advice with the word “If…”

So many lessons in one phrase.
Imagine what an be learned from his entire life?

“Master! Allow me to fight and kill a few of these corrupted men!”
“No, Abbas! I do not want history to write that the Prophet’s family members were killers. Instead, why don’t you fetch water for these children.”

Lesson1:
Abbas, Imam Hussain’s half-brother (Imam Ali’s son), respects the authority of Imam Hussain to the degree that he does not call him “brother”. This shows the importance of leadership and the crucial role of followers, and how a follower should behave.

Lesson2:
Abbas did not call his enemies “Kaffirs”. Instead, he referred to them as “Faasiq” (ie Corrupt). Meaning, you can never call a Muslim “Kaffir”, no matter how corrupt they may be.

Lesson3:
Imam Hussain did not object to the term “Faasiq” being used to refer to Yazid’s troops.
This itself is a litmus test of measuring True Muslims against Corrupt Muslims.

Lesson4:
Killing and fighting corrupt people is not always the preferred me! thod of confronting the corrupt.

Lesson5:
Imam Hussain was very well aware about the historical impact of his actions and the actions of his followers.
So should we.

Lesson6:
Imam Hussain did not just say “no”, instead, he provided an alternative to calm down an angry soldier. The solution is completely the opposite of what was requested.
Fighting and killing were requested, but Imam Hussain offered the alternative of water (life) and helping children (future of mankind).

Lesson7:
Abbas did not act alone, and before he could act on anything, he stepped forward and asked for permission.

Lesson8:
When permission was denied, he did not argue or rebel or ask questions. He obeyed and went to fetch water for children.

Lesson9:
Imam Hussain’s mission was not to fight or to kill. His mission was to establish the true Islam, and show to the world the difference between his Islam and the Islam of Umayyads.
!
Lesson10:
Imam Hussain explains why he is refusing the request, providing a rational explanation that includes the message of peace.

So many lessons in one dialogue. Imagine all the lessons you can learn by studying the entire event of Karbala.

Those who do not know Hussain, indeed do not know Islam.
And I stand firm by this statement on Judgement Day.

He (peace be upon him) replied, “Do five things and commit any sin you wish.

First, do not eat any of the sustenance (rizq) of Allah and then commit any sin you wish.

Secondly, leave the dominion of Allah and then perform any sin you like.

Thirdly, seek a place where Allah does not see you and commit any sin you please.

Fourthly, when the angel of death comes to take your soul, repel him from yourself and do any sin you may please.

Fifthly, when Malik (the angel who governs Hell) makes you enter the fire, do not enter the fire and commit any sin you wish.”
(Bihar ul-Anwar vol 78, page 126)

It is related by ibn Mas’ud that one day, the Prophet was praying when Hasan and Husayn came and climbed on his back; when he raised his head he held them gently, and when he had finished, he sat one on his right thigh and one on his left, saying, ‘Whoever loves me should love these two.’
(al-Mufid, Kitab al-Irshad)

It is related by al-Tirmidhi that Ya’li ibn Murrah said he heard the Messenger say, ‘Husayn is from me, and I am from Husayn. Allah loves whoever loves Husayn. Husayn is a descendant of [my] descendants.’
(al-Irbilli Kashf al-Ghummah)

While the Prophet, may God bless him and his family, was praying, al-Hasan and al-Husayn came and stood behind him. When he raised his head, he took them tenderly (into his arms). When he resumed (his prayers), they resumed (theirs). Then when he had finished, he sat one on his right knee and the other on his left knee and said, “Whoever loves me, should love these two. They, peace be upon them, are the two proofs of God (hujjatay Allah) of His Prophet in the contest of prayer (mubahala). After their father, the Commander of the Faithful, they are the two proofs of God to the community concerning religion (din) and belief (milla).”
(al-Mufid, Kitab al-Irshad).

‘Abdullah ibn Yahya, one of the companions of the Commander of the Faithful (peace be upon him), relates, “We went out with ‘Ali to Siffin, and when we were facing Ninevah he called out, ‘Be patient, Abu ‘Abdullah, on the banks of the Euphrates.’ I asked him why he told Abu ‘Abdullah to be patient, and he replied, ‘I went to see the Messenger of Allah and his eyes were filled with tears. I then asked him, ‘By your father and mother, O Messenger of Allah, why are your eyes filled with tears? Has someone angered you?’ But he replied that Gabriel had just left, after having told him that Husayn would be killed on the banks of the Euphrates.
(al-Irbilli Kashf al-Ghummah)

As-Sadiq, Ja’far ibn Muhammad (peace be upon him), said: Umm Salamah, may Allah bless her with mercy, once woke up weeping. She was asked, “What makes you cry?” She said, “My son al-Husayn was killed last night. And that is because I have never seen the Prophet in a dream until last night. I saw him pale and in profound grief. So I asked, ‘Why do I see you in this state of grief, O Messenger of Allah?’ He said, ‘I have been digging the graves of al-Husayn and his companions tonight.’”
(al-Mufid, Al-Amaali).

As-salaamu ‘alayka ya Aba Abdallah!

Who was Imam Husayn (peace be upon him)?

1. Grandson of the Prophet Muhammad (Allah bless him and grant him peace).

2. Son of Fatimah (blessings of Allah be upon her), the leader of the women of Paradise.

3. Son of Imam Ali (peace be upon him), the one who loving is a sign of belief and hatred is a sign of hypocrisy; the cousin and son-in-law of the Prophet, the fourth khalifah, the first male to accept Islam after the Prophet, and the one who washed his body and laid him to rest.

4. He and his brother, Imam Hasan (peace be upon him), are the leaders of the youths of Paradise.

5. The Prophet referred to him and his brother as “my sweet basils in this life.”

6. The Prophet wrapped his cloak around Fatimah, Ali, Hassan, and Husayn and recited, “and Allah wishes to remove all impurities from you, oh Ahlul-bayt, and purify you perfectly.” (Qur’an 33:33), saying, “Oh Allah, these are my Ahlul-bayt.”

7. A wali of Allah, a scholar, and a teacher.

8. A leader of a large movement of Muslims who opposed the repressive regime of Mu’awiyah ibn Abi Sufyan and later opposed the despot, Yazid ibn Mu’awiyah.

9. A martyr, one of the highest ranks one can achieve in Islam.

10. Father of Imam Ali Zayn-ul-’Abideen, another wali of Allah.

11. Grandfather of other Imams, all awliyah of Allah.

12. The one whose descent is traced by millions of Muslims on every continent in the world.

13. Married a Persian woman, and started a tradition among the family members of the Prophet in marrying people outside of their ethnicity. His progeny is traced through nearly every ethnicity.

14. One of the preservers of the Qur’an and Sunnah, keeping the teachings of the Prophet, the writings of Ali, and the mus-haf of Fatimah with him.

15. A charismatic speaker and leader who polarized those in defense of good against those upholding evil. None doubted that he was on the right path, even some of those who fought against him.

Clearly, the death of Imam Husayn would not just be the death of another person, or even the death of another companion of the Prophet (Allah bless him and grant him and his family peace). This personality was so important to the religion of Islam and its people that his death forever changed the course of history. Now magnify that by the fact that 70 of his family members and followers died with him. Magnify that by the fact that the women in his family were paraded indecently, disrespected and defiled by their enemies.

Sunni and Shi’a scholars agree on the story and events that took place. No other single historical event is more unifying. Scholars like the sunni Shaykh at-Tabari have a nearly identical account of the tragedy as Shi’a scholars such as Shaykh al-Mufid.

As Muharram progresses, I will continue this process of evaluating the importance of this tragedy and why all Muslims, not just shi’a, should remember it and learn from it.

SallAllahu ‘ala sayyidina Muhammadin wa ‘ala alihi at-tayyibin wa-tahirin wal-ma’sumin.
As-salaamu Alayka Ya Waritha Muhammadin Rasoulullah, Ya Aba Abdallah il-Hussayn!

When I speak of “group thikr” I am essentially referring to three methods of remembering Allah:

1. Certain phrases that have been prescribed in the Qur’an and through the prophetic Sunnah (such as saying subhanAllah, alhamdulillah, Allahu akbar – - Glory to Allah, Praise be to Allah, God is the Greatest).

2. Reciting a du’a (supplication), such as Du’a Nur or Du’a Kumayl.

3. Reading the Qur’an

In order to be “group thikr” these activities should be performed in congregation (jama’ah) and should be recited audibly.

Unfortunately, some parties of Muslims have forbidden group thikr and even condemn it as as a reprehensible innovation (bid’a). My intent is to provide a few choice verses and narrations that prove its validity, without doubt.

Allah says in the Qur’an:

Those who believe in Allah and whose hearts are set at ease by the remembrance of Allah. Without doubt, remembrance of Allah (thikr Allah) will bring peace to your hearts. (Qur’an 13:28).

Then do you remember Me; I will remember you. Be grateful to Me; and reject not Faith. (Qur’an 2:152).

And remember your Lord much and glorify Him in the evening and the morning (Qur’an 4:41).

Except those who believe and do good and remember Allah much…(26:227)

Shaykh An-Nawawi, in Riyad us-Saliheen, relates the following hadith:

Abu Hurairah and Abu Sa`id Al-Khudri (May Allah be pleased with them) reported: The Messenger of Allah (May Allah bless him and grant him peace) said, “When a group of people assemble for the remembrance of Allah, the angels surround them (with their wings), (Allah’s) mercy envelops them, Sakinah, or tranquillity descends upon them and Allah makes a mention of them before those who are near Him.” [Muslim]. 1448

It is related from at-Tabarsi in Mishkat al-Anwar fi Ghurar al-Akhbar:

The Messenger of Allah (Allah bless him and grant him and his family peace) said:

“Whenever a group sits down to remember Allah, then a voice calls from heaven, ‘Stand up! For I have exchanged your wrong actions for good [ones], and I have forgiven you everthing.’ Whenever a number of the inhabitants of the earth sit down to remember Allah, a number of angels sit down with them.”

He (blessings and peace be upon him) also said, “Whenever a group of people remember Allah, angels circle around them, covering them with mercy; tranquility descends on them, and they make mention of those making remembrance of Allah amongst themselves.”

Imam Ja’far ibn Muhammad As-Sadiq (peace be upon him) was once asked who were the noblest of creation. He replied, “Those who remember Allah the most, and those who are most knowledgeable through their obedience to Him.”

We can see, from the above, both the merits of remembering Allah in general, and the specific merits of remembering Allah in groups. May Allah grant all of us such a rewarding opportunity.

When he reached the conclusion of his speech, he said, “It seems the time has approached when I shall be called away (by Allah) and I shall answer that call. I am leaving behind for you two weighty things (al-thaqalayn) and if you adhere to them both, you will never go astray after me. The first is the Book of Allah (the Qur’an), and the second is my progeny (itrati), my household (ahl al-bayti). The two shall not separate from each other until they reach me at the pool in Paradise.”

The Prophet then held up the hand of ‘Ali ibn Abi Talib and said, “Do I not have more right over the believers than they have over themselves?”

They answered, “Yes, Oh Messenger of Allah!”

“Then for whomever I am his master (mawla), ‘Ali is his master (mawla). Oh Allah love those who love him and be hostile to those who hate him.”

There is much more to be said about this event and its meaning, but I will save it for tomorrow. I’m too tired right now.

So, peace be upon the Commander of the Faithful, the husband of the Illuminated One, the father of the leaders of the youths of Paradise, the champion of the army of Allah, the successor the greatest of human beings, and the grandfather of the one who will undertake the office (imamah) for the remainder of time, who will fill the earth with justice and equality, even after it has been filled with injustice and tyranny. Congratulations to all of the believers.

The premise of the article is that, despite the West’s admitted attempts at “reforming” the Muslim world in its own image,

” the available facts suggest that the opposite result will ensue: more freedom equals more fundamentalism. Not the secular Shi’ite parties but the pro-Iranian religious parties dominate the Iraqi polls. In Egypt, the Muslim Brotherhood quadrupled its vote despite heavy-handed measures to intimidate its supporters; Hamas threatens to displace Fatah in the Palestinian elections this month; Hezbollah has become the strongest electoral as well as military force in Lebanon; and, most important of all, Mahmud Ahmadinejad crushed a more pragmatic opponent in last June’s Iranian presidential elections.”

What the article admits, and what most Muslim already know, is that the “Muslim world” must bow before secularization, that we must convert to this ideology or face the “consequences.” And they do not mean economic sanctions or failure to “succeed” in the world market. By consequences, they mean warfare, unprovoked violence, removal of the democratic rights they claim to offer, and eventual unnatural death. Like the untamed barbaric image that they project onto Islam, we Muslims must either convert to secularism or die.

They have managed to even incriminate the Pope in their plan, as the article emphasizes,

“And immediately the holy father, in his beautiful calm but clear way, said, well, there’s a fundamental problem with that because, he said, in the Islamic tradition, God has given His word to Mohammed, but it’s an eternal word. It’s not Mohammed’s word. It’s there for eternity the way it is. There’s no possibility of adapting it or interpreting it, whereas in Christianity, and Judaism, the dynamism’s completely different, that God has worked through his creatures.”

So, the Pope has admitted that the Bible has elements of man’s ideas and the Qur’an does not. That is a bad thing? I think 1.2 billion Muslims would disagree. In order to discredit even the Pope’s assertion, the author, therefore, resorts to cheap shots such as,

“It is universally known among scholars that alternative texts of the Koran have been discovered in various archaeological sites.”

If it is universally known, why is it not universally published ? The reality is that, even if some “texts” do exist that contain the Qur’an along with other writings, that does not invalidate the Qur’an we have today at all. If anything, it strengthens it. After all, our assertion is not, “nothing exists besides the Qur’an,” rather that “only one Qur’an is valid and universally accepted by ALL Muslims since the time of Prophet Muhammad.” Furthermore, anyone who has done serious research will discover that the Qur’an compiled during the Prophet’s lifetime, is the same one that exists today, in full.

The caliph ‘Uthman standardized a particular reading of the Qur’an and destroyed the others because it was the correct reading, not because he had a hidden agenda (as was the case with other religious books in other religions). Thousands of companions had memorized the Qur’an, written it down, and (in the case of Imam ‘AliI and others), compiled in its entirety before ‘Uthman. His insistence on standardization had nothing to do with “apocryphal” copies of the Qur’an or about a divided community with several different versions of the same book. Had his goal been to choose “one Qur’an over another”, there would have been an uproar. Nevertheless, when his opponents protested and eventually killed him, this one not one of their grievances.

But I digress. The true agenda of the Asia Times article is to assert that Islam will never conform to secularism because Islam is inflexible and intolerant. Their assertion is right, but their reasoning is completely wrong. I would disagree with the Pope on one point. The shari’ah (path of Islam) is flexible. Our system of fiqh (jurisprudence) allows us to adapt to cultures, time periods, and situations. This adaptability allowed Islam to spread effortlessly across the globe. Furthermore, as I’m sure the Pope would testify, Islam’s level of tolerance is unparalleled among religions and among secularists.

The secularists’ assumption is that Muslims “deserve better.” Somehow, in some type of irreligious, yet cosmically unexplainable way, secularism is the “perfect way of life.” It is undoubtedly their religion, and they insist on forcing it upon anyone who stands in the way of “progress.” What is progress? Exploitation of land, natural resources, animals, and other human beings. Hyper-modernization has threatened the very existence of the earth, but anyone who is not eager to “just accept it” is seen as “backwards” and “intolerant.”

They assume that Islam is forced upon Muslims, especially Muslim women. They assume that, if we just try secularism for a few years, we will love it and never want to go back to the full implementation of Islam. They assume that their narrow understanding of democracy is the only valid system of government and that any system that differs from it is oppressive and wrong. Moreover, they assume that Muslims ever had an interest in forcing the West to conform to Islamic standards, while they are the ones who have invaded Muslim lands, colonized, waged wars, and sacrificed millions of lives, all under the banner of progress, much in the same way that early settlers in America believed themselves to be “civilizing” the indigenous people.

These are foolish assumptions that will unquestionably fail. They have ignored the very core of the Islamic understanding of God’s relationship with human beings. Islam is submission, not “submission when it is convenient or most pleasurable.” It is complete submission, in whatever form it takes. It can exist in a modern context, as the millions of practicing traditional Muslims living in the West have demonstrated. But all flexibility has limits, and not all “freedoms” are beneficial.

“In accordance with the real nature of things it is the human that must conform to the Divine and not the Divine to the human.” –Seyyed Hossein Nasr

Zahra is playing right now and refuses to take off her Eid dress.

It looks like I need to write some more so that this picture will fit correctly.

But I don’t know what to write.

So, that’s all.

I admit that it is confusing. I can see why it would become an issue, especially if you are trying to participate with your local community. All of a sudden our differences are exposed, and we must rely on the knowledge that we have, which inevitably comes from our particular schools of thought. In this case, Ginny reverted to her understanding of the Maliki maddhab. Of course, some neo-salafi or modern politcal-islamist anti-maddhabi would criticize her for that. She should, after all, rely completely on the “Qur’an and Sunnah.” Nevertheless, the scholars of these schools claim to follow only those two sources, yet they have offered no consensus on this difficult subject.

For me, the perspective is different. Although I certainly do not wear this on my forehead, most people know that I follow the Ja’fari school. The Imami shi’a scholars have made it rather clear that one must follow his own local sighting and cannot rely even on a mujtahid, much less the simple declaration of a government thousands of miles away. Normally, I join the Sunnis on Eid, because they have a larger masjid and more community activities. Besides, unity is very important, and what better time to illustrate this than on Eid?

For Eid-al-fitr, they follow the local sighting. For Eid-al-adha, they follow Saudi determinations. But then sometimes they seem to follow neither and are very inconsistent.

It is no secret that most of the people who follow the overseas declarations are from overseas. Muslims indigenous to America are thus faced with a particular onus, doing what they think is right or doing what is convenient for the sake of apparent “unity.” The problem, as I’ve so often mentioned on OneUmmah.net, is that unity is not uniformity. Disagreements need not result in disputes. The Muslim Ummah did not survive a thousand years without differences of opinions.

My only concern is that the various Muslim organizations should remain consistent. And therein lies the problem with not following a particular school of thought. They seem to flip-flop according to whatever “ijtihad” they determine from year-to-year. This seems extremely haphazard, especially when they offer no significant explanation for their wish-washy positions. How can the “Fiqh Council” be taken seriously when it apparently does not accurately represent all (or perhaps any) of the schools of thought to which people in North America adhere? Therein lies the real problem. In not following a school of thought, they’ve simply created their own school of thought, one that can offer its own rulings and circumvent the 1400 years of scholarship and development of fiqh that most people of knowledge recognize as necessary.

So, anyway, Tuesday, we’ll be going to a brunch, roller skating, and hosting an Eid dinner, but it seems that we will not be going to Eid prayer. On Wednesday, assuming the Zainabia follows the rest of the Ja’fari world, we’ll attend the Eid prayer. Taubah doesn’t know any of this yet.

It is reported that the Messenger of Allah said, “He who goes to sleep with a full stomach, while his neighbor is hungry, is not one of us.” Our situation today is much different from those bygone empires. The amount of poverty and extreme starvation in the world has gone far beyond what we could ever imagine. It is easy for us to turn to those few wealthy Muslims with scorn because they appear to be lavishing in their wealth. But the truth is that their wealth is minuscule. The truth is that some of them do give charity (sometimes in large quantities), but it is not our business to know that anyway.

As Muslims in the West, faced with the task of spreading Islam, it is laughable that we have not begun our da’wah programs (if you want to call them that) with an intense economic empowerment effort. I am not talking about a relief organization. We have plenty of those. I am referring to a serious effort to go beyond simple relief and to actually layout paths of success for people.

Over the past 10 years of my short Muslim life, I have seen numerous impoverished African Americans enter into the fold of Islam. “Islam has the answers,” they were told, “Not just the spiritual answers but the social answers, the political answers, and even the economic answers.” We were fed lines detailing how an Islamic economic system could revolutionize this capitalist society and bring equality and prosperity to the millions of underclass people. This is true. Our Islamic system, if it is properly understood and implemented, does offer this.

In “Essays on Iqtisad” (a commentary, of sorts, on the great work of As-Sayyid Muhammad Baqir As-Sadr’s, Iqtisaduna) Dr. Kadhim As-Sadr, Associated Professor of Economics at Shahid Beheshti University in Tehran, explains,

From the point of view of wealthy people of Quraysh, usury was the best way for gaining profit from their savings. Because a usurer without any toil and painstaking work of travel and transportation of commodity, which is a part of trade, could easily gain substantial profit. Since savings were limited among ordinary inhabitants of Hijaz, who generally were nomads, and because trade had created substantial demand for capital, large profits were to be made from usury. In addition to these, the usurers did not have to share in the risks which accompanied trading activities. The long distances in the unsafe deserts created numerous dangers for the merchant caravans, yet the capital, as well as the accumulated interest, of the usurers were immune from every risk, because if the borrower was unable to repay his usury loan, he became a slave of the holder…

…The Prophet (SA) condemned usury from the beginning of his mission, and always forbade Muslims from commission of this action. While teaching economic ethics and condemning usury, gradually he (SA) limited the scope of usury. After a while he (SA) prohibited compound usury; then, in the last years of Hijra, simple usury or even commodity transactions which were deemed usurious were prohibited, and commission of usury was declared to be among the greatest sins…

…The prohibition of usury, to a large extent, limited the scope of the savings’ usage. Except through partnership and creation of value-added, there was no other way for the owners of savings to make a profit. In effect, the prohibition of riba led owners of savings to become dependent on investors in order to obtain an income from their savings. This, and other changes, which were brought about merely as a result of alterations of economic rights and legal privileges in the economy of the early Islam period, along with other incentives provided for the producers and investors, created new legal privileges and prestige for them which in itself increased the participation in partnerships. These changes on the whole increased demand for investment in the early Islamic period and thus created coordination and balance between the circulation of money and production of commodities.” (pg. 212-213).

The western capitalistic system, in contrast, relies entirely on usury and offers “credit” as the solution to supposedly “equalizing” the playing field between rich and poor. In reality, this system only causes the poor to fall further into debt and the rich to increase profit on their stale savings, without lifting a finger (unless it is to call collection agencies, but they probably pay someone else to do that).

So, those of us who frown upon (or cheer) the apparent wealth of our minor Muslim elite, our talented tenth, fail to realize that they are only fat cats in a world of bigger fish. We must begin forming business alliances on a large scale so that we can offer more than just a “theoretical” solution to the new “Muslim underclass.” As people of all races and classes begin to embrace Islam, we cannot settle for imparting the “how Islam should be” speech.

Just as certain groups of people in western countries are known for their extreme wealth, exclusivity, and economic suppression of the masses, so should Muslims become known for our own wealth, unlimited scope, and economic empowerment of the masses. It is time for the world to turn to us, not simply for our economic, social, and political theories, but for our practical and ethical implementations of the verbiage we so frequently slide into da’wah pamphlets and interfaith round-table discussions.

If you’d like to be a staff writer for OneUmmah.net, send me your literary bio (I just invented that, I think). I don’t really want a resume’. That might imply that you would receive monetary compensation, which you would not.

Nevertheless, the main purpose of the article is to outline the concepts, particularly the Islamic one, which is virtually unknown to the non-Muslim world. Here are some of my preliminary observations, which I will set out to prove with my research:

1. Both Islam and Western democracies have limited free speech.

2. The western concept of free speech is, in many places, limited to abstracts, such as “inciting hatred.” (See UK law). These types of limits must be proved in courts.

3. Islam has some absolute limits on free speech, including the offense of religious beliefs. It is important to note here that an Islamic governing system forbids one from offending any religious beliefs, not only those of Muslims.

4. Western “free speech” allows for the offense of any religion, as long as it does not “incite hatred” toward that religion, although even this must be proved in courts. As such, journalists and laypeople have free reign over the abusing, cursing, and even slandering of prophets, saints, and scholars. People such as Salman Rushdie have made their living based on this concept. Rushdie himself believes the “right to offend” is necessary for a free and democratic world.

5. Slander of living people is essentially forbidden in western democracies. Apparently, this restriction does not apply to the deceased.

6. In Islam, slander is forbidden in any case, whether it is of living or dead, friend or foe.

7. Hurting a person’s feelings, i.e. “making fun of them” is encouraged and embraced in western democracies. TV shows, radio programs, and web sites by the thousands mock and ridicule celebrities, and politicians. Although a private citizen can sue on the basis of “emotional distress,” public figures have no protection from such offense. Many of them have fallen into depression and even become suicidal because of it.

8. Islam protects the feelings of the poorest and the richest among society, within reasonable limits. In other words, if someone writes a news story about why he hates cats, and it hurts a cat-lover’s feelings, that is beyond the reach of the state. If, however, the cat-hater mentions the cat-lover by name and calls him derogatory names, he should be restricted according to the law. This is not to say that public criticism is forbidden, even of heads of state, but it must be done ethically and respectfully.

9. That which is contrary to the agenda of the state is usually allowed within western democracies. If someone expresses his dislike of, for example, the usage of the word “God” on the US dollar bill, he is perfectly within his rights.

10. Similarly, I have found no evidence of any such restrictions in Islam. A citizen of an Islamic society should be allowed to constructively or pointlessly criticize the actions of the regime without fear of imprisonment, torture, or threats.

It should be noted that the last two points are not practically implemented in any country in the world, to the full extent, which leads us back to the United States’ abuse of the Iraqi media and their leader’s secret fantasy of blowing up a TV studio in Qatar.

My conclusion will be that Islam, like western democracies, recognizes the necessity of a free press, but it places important restrictions on that which violates the life, property, or honor of citizens of the state. Unfortunately, even the most permissive Muslim countries in the world do not implement this correctly, either going to one permissive extreme (similar to the US) or going to the other restrictive extreme (similar to Saudi Arabia).

I’ve already started on another book. The Kernel of the Kernel: Concerning the Wayfaring and Spiritual Journey of the People of Intellect. This book, another must-have for any serious sufis or soon-to-be sufis, was compiled by ‘Allamah Muhammad Husayn Tihrani from the teachings and lectures of ‘Allamah Muhammad Husayn Tabataba`i. It has an inspiring introduction by Seyyed Hossein Nasr, who also attended these private sessions, along with Shahid Murtadha Mutahhari and Professor Henry Corbin. It takes one through the path of the secret tariqa that has been followed by the Shi’a ‘ulema of Iran for centuries.

No one can deliver such hikmah (wisdom) the way that ‘Allamah Tabataba`i does. Every sentence of knowledge that he imparts from his own words is accompanied by a perfectly matching verse from the Qur’an. And I do not mean to say that he shapes the Qur’an according to his words. Nay! Each verse flows so perfectly with the path of the wayfarer, that one is left with no doubt that this is path of the blessed Messenger Muhammad himself (may Allah bless him and grant he and his family peace). I have only finished the first chapter of this book, but I am already intoxicated.

“Of all the treasures that the earth can boast,
A brimming cup of wine I prize the most–
This is enough for me!”

– Hafiz

“Here I have a recommendation which could be most useful for the advancement and development of our fiqh. It was previously put forward by the late Shaykh `Abd al­Karim al­Yazdi, and I am here only reiterating his proposal.

“He asked what it was that required people to follow only one person in taqlid in all matters. Would it not be better if specialised divisions were established in fiqh? That is to say, there would be groups who, after having completed the general study of fiqh and become experts in it, would specialise in one particular section, and then people would follow them in that particular section. For example, some would take as their specialisation `ibadat (the rites of Islam), and others mu`amilat (transactions), some siyasat (politics), and other ahkam (criminal law); this is exactly what has been done in medicine where specialised branches have been created, and doctors divided into groups for each speciality, some being heart specialists, some eye specialists, some ear, nose and throat specialists, and others specialists in other branches. If this were done, each person could study his own branch more thoroughly. I believe that there is a discussion of this matter in the book “al­Kalam Yajurru l­Kalam” by the Sayyid Ahmad al-Zanjani.

“This recommendation is a very good one, and I will add only that the need to divide fiqh up and to create specialised branches arose a hundred years ago, and in present circumstances the fuqaha of today will impede the forward development of fiqh and stunt its growth unless they heed this recommendation.”

From: Al-Serat: A Journal of Islamic Studies, “The Principle of Ijtihad in Islam” by Shahid Murtadha Mutahhari

I, of course, agree that there is “design and purpose” to everything in this universe. However, I do not think that they should teach this in public schools. The US has taken a stance on religion v. state and has decided that religion cannot be established or hindered by the state. If they are going to initiate such a policy, they must stick to it. They cannot implement religion simply when it suits their fancy, while other instances of religious expression are vehemently suppressed. You cannot eat your cake and have it too (and yes, I know the expression is “have your cake and eat it too” but anyone can have their cake and eat it. What they really want is to eat their cake and still have some left over to eat again).

I also disagree with the dissenters. Their main objection to “Intelligent Design” is that, “It is not science.” Unfortunately, this is short sighted. Yes, according to the standards of western scientists, Intelligent Design cannot be considered science because it is not based on experimentation. In classical Islamic thought, however, even the study of calligraphy can be considered a science. All sciences (‘ulum), whether religious, philosophical, technological, etc., have their own principles by which they are bound. Intelligent design does not belong in the pure sciences, but rather belongs in the phenomenological sciences.

The issue with American public schools is that they do not teach many of the sciences that would include Intelligent Design, such as metaphysics and ethics.

There is no doubt that the current education system in America is severely flawed, but one cannot change it piece by piece. To correct it properly, the entire foundation on which it is based (the US constitution) must be reinterpreted. I have not seen that happen as of yet, but with a virtually “brand new” Supreme Court,” perhaps we will, inshaAllah.

Well, it WOULD be beautiful if the guy on the mic wasn’t SO loud that you can’t even hear yourself! Ugh! And then they pass the microphone between themselves messing up the rhythm and changing the tone. I understand that they’re hyped, but what is it really about? Ego (nafs)? They think the women can’t hear? (since they lock the women away in some closet). No, I think they just believe that’s what they should do. No particular reason to it. I personally think it ruins the whole experience. I tire from reciting the takbir when I can’t even hear myself or the beautiful voices of my brothers and sisters.

Next year, leave the mic on, but step away from it.

“I invite all Muslims over the globe to consecrate the last Friday of the holy month of Ramadan as ‘Quds Day’ and to proclaim the international solidarity of Muslims in support of the legitimate rights of the Muslim people of Palestine.”

Ayatullah Ruhullah al-Musawi al-Khomeini
Ramadan 1399 AH (August 1979)

Professor Hassanain Rajabali, Dr. Murtaza Alidina, etc.

Enjoy!

The assumption on the table is that these “fundamentalists” are drawing their understanding of Islam from some legitimate, albeit historic, source. In all of their extremism, they somehow have managed to extract their ideology from the very basis of Islam. In assuming this, western analysts are purporting that traditional Islam, as it was known in the 7th century, was extreme, oppressive towards women, power-hungry, and violent. They imagine that the Taliban, for example, are drawing their jurisprudence (fiqh) straight from the source-well of shari’ah, the tradition of the Prophet himself.

If one truly studies history, however, one will not find Islamic history to be filled with extremism and violence but rather moderation and tolerance. In order to prove this, I’d like to focus on a few key issues as examples:

1. Shari’ah punishments (stoning of adulterers, lashing of wine-drinkers, etc.)
2. Enforcement of Islamic dress codes (hijab, beard, etc.)
3. Violence against non-combatants (i.e. terrorism).

1. The very…er…cool thing about shari’ah punishments is that there is little record of them in history. Does that mean that they were so commonplace that they weren’t worth mentioning? Of course not! Classical Islamic historians wrote about everything, even what people ate for dinner. What it shows is that, as the so-called “moderate” scholars of today have maintained, such punishments were prescribed as deterrents from committing forbidden acts. Furthermore, the Qur’an says that four witnesses must testify in cases of adultery and fornication. To my knowledge this did not happen during the lifetime of the Prophet (Allah bless him and grant him peace). The only way that people could generally be convicted of such a crime is by confessing, which did occur a couple of times during the Prophet’s life. Even then, he gave them chances to leave without being punished, but those people refused and insisted on being punished. Does that sound anything like the way such punishments are imposed today in the supposed “fundamentalist” regimes?

2. As far as I know, there are no books on enforcing hijab or any other type of dress code. I’ve never read any history of anyone ever being punished for not being dressed properly. There’s really not much else to say on this point. Enforcement of hijab is definitely a modern innovation.

3. As our “moderate” scholars have always said, Islam does not condone violence against innocent people. What westerners perhaps missed was that, historically, Muslims did not attack innocent people either. Muslims of the past even took care not to harm animals and trees. They certainly did not use any type of mass killing devices to wipe out villages of innocents. Modern Muslims learned these tactics from other modern terrorist groups. Suicide bombing, of course, is a modern innovation (as is bombing of any kind). My only point here is that there are no records of flaming suicide camel riders or any nonsense of the sort.

The above three examples illustrate what moderate Muslims have known all along. There is no historical justification for extremism in Islam anymore than there is justification in the Qur’an itself. Those extremists who are inappropriately labeled “fundamentalists” are not following the fundamentals of Islam at all. They follow their own desires and their own understanding, not the classical traditional Islamic understanding.

It should also be noted that the trend of some Muslims to abandon the shari’ah (i.e. to not practice Islam) is also not new. Western media sometimes portrays this trend as some type of modern rebellion against “traditional fundamentalist Islam.” History tells us, however, that there have always been those who did not practice Islam, even in the classical Islamic empires. Proof of this can be found in such books as, “The Superiority of Dogs Over Many of Those Who Wear Clothes” and other works of classical Islamic literature that provide commentary on the “moral decay” of society in classical Islamic states. Even some of the classical Muslim rulers were drunkards and womanizers. So, we cannot say that there is any modern rebellion against shari’ah anymore than there was a classical rebellion. Such is the nature of human beings.

Extremism is also not new. The khawarij and other such groups also practiced extremism, and like the modern extremists of today, they killed more Muslims than anyone else. In those times the original understanding of Islam, which is moderate, prevailed, and that same understanding will prevail in this era, inshaAllah. We must not exaggerate the role of extremists or their movements and not allow them to convince the general public that they represent traditional classical Islam or the fundamentals of this religion. They do not.

Amir-ul-Mu`mineen Ali (peace be upon him) said: “A man came to the Prophet (Allah bless him and grant him and his family peace) and asked him to teach him an action so that both Allah, the Exalted, and people would love him, his wealth would increase, his body would be healthy, his life time would last long, and he would be raised with him (the Prophet). Then he, (blessings and peace be upon him) said, “These are six traits which need six qualities:

1. If you want Allah to love you, be afraid of Him and guard yourself against sin.

2. If you want people to love you, be benevolent to them and decline what they have in their hands.

3. If you want Allah to increase your wealth, then give its alms tax (zakat).

4. If you want Allah to make your body healthy, pay more charity more frequently

5. If you want Allah to prolong your lifetime, then have regard for your kinship.

6. And, if you want Allah to raise you with me, then prolong your prostrations before Allah, the One, the Dominator.”

– Safinat-ul-Bihar, vol. 1, p. 599

It is well known what they did to the cemetary, Jannatul-Baqi and other significant landmarks in Madinah. Now, they want to bulldoze the Prophet’s house to construct tall buildings, parking lots, shopping malls, and, no doubt, more western businesses.

People often ask, why do you have to “celebrate” the Prophet’s birthday, the birthdays of all 12 imams, the dates of their deaths, ‘ashura, al-isra wal-mi’raj, 15th of Sha’ban, Ghadir-khumm, etc.? Well, it actually has nothing to do with celebrating (and certainly not the death-dates) and everything to do with our heritage. We must commemorate these days because, if we do not, who will we entrust with retelling our history? Oxford? Harvard?

We, as Muslims must preserve what is left of our heritage so that our children will not forget what happened. If only Muslims in Afghanistan had studied our history and what happened when Muslims divided and fought, they might have avoided the bloodshed that they caused after defeating the Soviet Union. If only Muslims would learn from the past instead of pretending like it did not happen, we would see the clear path to our success.

I cannot count the number times I’ve heard Muslims debating issues that were solved 1000 years ago in historical debates. Had they bothered to read the history, they would know. I also can remember numerous times when Muslims have brushed off the incident at Karbala and the personality of Imam Husayn as though it were John Dough killed at the 7-11. It is odd that Muslims are almost belligerent in their denial of history, while our enemies study our history and use it against us. I firmly believe that the unity of Muslims will ultimately depend on how willing we are to accept our past, learn from it, and plan for a better future…insha’Allah.

“But during the past year, Shiites have applied mounting pressure to replace the civil code with Shariah, under which questions of education, work and marriage are decided by male guardians, said Coughlin.”

This makes one wonder if they actually did any study of Islamic Jurisprudence (a word they do not even use) according to Shi’i rulings, or if they just assumed from looking at governments such as the Taliban and the laughable attempt at implementing shari’ah in Nigeria.

According to “Islamic law” (their translation, not mine):

1. Women are guaranteed education, and shi’a scholars have ruled that a woman can go anywhere in the world in order to get her education (especially Islamic education — which is probably what really upsets our “experts” at the Boston Herald…”how dare they be educated in Islam instead of our secular curricula!”). In fact, education is obligatory upon every man and woman.

2. Women in Islam are allowed to work. Furthermore, working Muslim women are more free than working western women. A Muslim woman’s money is not obliged towards the bills and maintenance of the family. That is the man’s job. The woman’s money is her own. I do not hear anyone crying in defense of Muslim men. This proves that the western media only cries out for gender equality when it is convenient.

3. Muslim women cannot be married to anyone without their approval. This is something that the Prophet (Allah bless him and grant him peace) fought diligently to implement. During Jahiliyyah (pre-Islamic arabia), girls were “sold” off into marriage without their consent. Islam ended that, so I again wonder if these people bothered to do any type of research.

Regarding the women who are part of the Iraqi government, the article notes:

“The majority of women in the Assembly are just silent,” he said. “They really haven’t spoken up.”

Did they ever consider perhaps the women are in agreement with the proceedings?

What about another article that shows women are actually demanding the constitution be governed by shari’ah? It is again strangely convenient how the Boston Herald makes no mention of this large rally by Muslim women, which shows their independence and self-motivation. Why is it not mentioned? Because they are motivated by Allah and not by secularism?

It is quite sad that American mass media is constantly looking for cheap shots at Islam. Their goal is obviously to confuse the general public into disliking Islam. Their fear, however, cannot be avoided. The fear is that Americans will start embracing Islam, but that is already occurring, faster than anyone could have imagined. Despite what you have been told, this is a war against Islam, but Islam is winning, not with bombs, but with the hearts and minds of new Muslims.

Somehow, this sort of coincides with what I just posted

Tampering with the Text

The Holy Prophet [s] said: “There will come a time for my Ummah when their rulers will be cruel, their scholars will be greedy and have little piety, their worshippers (will act) hypocritically, their merchants will commit usury and conceal the defects of their buyings and sellings and their women will be busy with the ornaments of the world. Hence, at this time, the most vicious of them will dominate over them, and their good doers will invocate but they will not be answered.”

(Bihar-ul-Anwar, vol. 23, p. 22)

The reason for this is that most of the commentary on the Qur’an is from the Prophet himself (may Allah bless him and grant him peace). This differs sharply from other religions. Most religions include the sayings of their prophets/leaders within their holy scriptures. In Islam, the Prophet’s teachings (hadith) are separated and evaluated according to the truthfulness of the people narrating the traditions.

Nevertheless, the Prophet was sinless (ma’sum), so the words he uttered were binding for all Muslims. His interpretation of the Qur’an is therefore THE interpretation, and there is no room for new readings.

This reality provides Muslims with a level of understanding and clarity of the Qur’an that allows them to produce definitive proof of concepts using contextual and traditional evidence. Such clarity is minimal, if not entirely absent, from other religions. Added to the prophetic commentary on the Qur’an is enlightening discourses from the Imams of Ahlul-bayt (peace be upon them), which are also timeless and inerrant.

Therefore, if someone’s new interpretation of the Qur’an sharply contrasts with the traditional interpretations of all Muslim schools of thought, one can easily and confidently dismiss it as conjecture.

Amir-ul-Mu`minin ‘Ali ibn Abi Talib (peace be upon him) said to a judge: “”Do you know the difference between those verses of the Qur’an which abrogate and those which are abrogated?”

Judge: “No.”

Ali: “Do you have a command of the intentions of Allah in the parables of the Qur’an?”

Judge: ‘No‘.

Ali: “Then you have perished and caused others to perish“

First, let me say that, before today, I had never heard of Stephen Schwartz. Perhaps Allah had blessed me. Today, I happened to stumble upon an article of his declaring Yusuf Islam (formerly known as Cat Stevens) to be a “fundamentalist” Muslim who was rightfully barred from entering the United State.

Schwartz is most famous for his book The Two Faces of Islam: Saudi Fundamentalism and its Role in Terrorism. You can find a criticism of the book at its link.

You should also read this article that reveals much about Schwartz’s ideology, which he has apparently learned from his teacher, Hisham Kabbani, “Shaykh” of the US branch (or splinter sect) of the Naqshbandi Sufi Order (tariqa). They’ve essentially declared everyone who does not conform to their skewed interpretation of Islam to be “Wahhabi” and “extremist.” Apparently, CAIR, ISNA, ICNA, and even Hezbollah are all “Wahhabi” organizations, despite the fact that these groups bear little resemblance to organizations that claim “salafism” (claiming adherence to the teachings of Muhammad ibn ‘Abdul-Wahhab), or the teachings of Saudi-Wahhabi scholars, such as the late Shaykh Ibn Baz. Hezbollah is even a shi’a group, loyal to Iran (most wahhabi/salafi scholars consider shi’a to be non-Muslims/kuffar).

Assuming Schwartz is actually Muslim, he is, at the least, committing a major sin by lying so blatantly (thus taking on the long believed to be archaic term, pseudologist). At the most, he is perpetrating a great fitna (sedition) against Islam, allying himself with the enemies of Islam, justice, and human rights. He is a charlatan who has duped numerous news sites that have lost all journalistic credibility, and has managed to convince the US government (big surprise) of his contrived nonsense.

Amir ul-Mu’minin Ali ibn Abi Talib (peace be upon him) said: “The foolish does not advise you of good and is not expected to save you from any problem even if he does his best. Moreover, he may harm you as he intends to benefit you. His death is better than his life, his silence is better than his words, and his remoteness is better than his closeness.” — Bihar ul-Anwar; Kitab ul-Ashara 56

Traditional Islam first must trace back to the divine source, which is Allah’s unchanged and inerrant book, al-Qur’an. The Qur’an is so certain in its purpose and yet so flexible and universal in its approach that it is sufficient for all people in all times to come.

There is a certain humanity, however, that must be exemplified if the Qur’an is to be properly understood and its precepts to be effectively carried to fruition. Allah gave us this exalted character (khuluqin ‘atheem), in the beloved Messenger of Allah, Muhammad, the seal of the Prophets (may Allah bless him and grant him peace). His sunnah must be preserved and taught, and no other lights existed in the Ummah’s darkest hours (fitnah, apostasy, tyranny, and materialism), except the Muhammadin Nur that was shouldered by the Prophet’s pure household (Ahlul-bayt).

So abundant is the knowledge they revealed, so marvelous is the example that they brought, and so monumental are the teachings they left, that even their enemies can find no fault in them and those who do not even call themselves their followers (shi’a) rush to claim them as their own.

Traditional Islam is both outward and inward, and true excellence (ihsan) resides in the awareness (or knowing God), called ‘irfan. The science of this awareness is called tasawwuf (Sufism), and any tree of knowledge that denies it is a tree that bears no fruit. The beauty of al-Islam manifests itself in this inner science, and it was only through Ahlul-bayt (may Allah sanctify them and bless them with His divine peace) that this divine secret light was transmitted through all traditional chains. Because of this, Sufism is today the great equalizer between all sects and schools of thought.

Traditional Islam is not found in the canonization of a madhhab nor in the culturalization of the husayniyah. To truly tap into the house of wisdom (bayt al-hikmah) that is the Messenger of Allah (and the divine Book that was sent with him), one must travel through its door (al-bab), Ahlul-bayt. It begins with love of these luminaries, but it must not stop at nominal love. To love them is to obey them, and to obey them is to emulate them. To emulate them is to achieve human perfection (ihsan).

This is the traditional Islam of Muhammad (Allah bless him and grant he and his family peace) and his household. It is a “school of thought” that predates time itself, for it was divinely ordained by Allah ta’ala, and it will be upheld and preserved, even unto the latter days, when Allah will raise up one from among the descendants of Fatimah (peace be upon her) who will fill the earth with justice and equality, just as it had previously been filled with injustice and tyranny.

“Strict Islamic teaching instructs Muslims to avoid looking at alcohol, as well as to avoid drinking it.”

I guess we’ll turn to stone if our eyes catch site of it. Actually, this article is about Belgian officials being upset that Iranian visitors would not sit with them while they had a few cold ones. “Strict Islamic teaching” forbids Muslims from sitting at the same tables with drinkers, not looking at them. Cheers.

1. Chinese Gleams of Sufi Light: Wang Tai-yu’s Great Learning of the Pure and Real and Liu Chih’s Displaying the Concealment of the Real Realm by Sachiko Murata with a foreward by Tu Weiming and a new translation of Jami’s Lawa’ih from the Persian by William C. Chittick
Note:This book essentially deals with the influence of Persian Sufism on Chinese Muslims and the how the rich 1400 year history of Islam in China has appropriated much of Chinese culture into their Islamic practice. (ISBN: 0791446367)

2. Prophetic Traditions in Islam: On the Authority of the Family of the Prophet by Shaykh Fadhlalla Haeri
Note: A brilliant explanation of Islam through traditional sources and according to the holy Ahlul-bayt (may Allah bless them and grant them peace). This book is originally written in English by a Shaykh that I highly recommend and admire for a firm grounding in sufi thought and practice according to the light of Ahlul-bayt. The book even explains its own purpose in eloquent terms that are beyond my scope:

“The first person to attach importance to the collecting of prophetic traditions was Imam ‘Ali ibn Abi Talib. Adhafir al-Sirafi has described how he once saw al-Hakam ibn ‘Uyaynah quesiton Abu Ja’far Muhammad ibn ‘Ali al-Baqir. The latter was feeling averse to him and they fell to arguing over something. Abu Ja’far then sent his son to go and get the book of ‘Ali. He took out a great rolled up scroll and opened it, examining it until he had found the explanation of the matter in dispute. Abu Ja’far then said, ‘This is the hand of ‘Ali and the dictation of the Messenger of Allah.’ Then he went up to al-Hakam, saying, ‘Go with Miqdad and transmit it as you wish to the right and the left, for by Allah, you will certainly not find more sure knowledge amongst the people which has been revealed through the words of Jibril (Gabriel).’” (pg. XVIII)

(ISBN: 0946079870)

3. A Bundle of Flowers: from the Garden of Traditions of the Prophet and Ahlul-bayt (a.s.) compiled by Ayatullah Sayyid Kamal Faghih Imani .
Note: I have loved this book for years and have read it several times on al-islam.org, but I wanted my own copy. There is something so much better about holding a book in your hands, flipping the pages, even smelling the aroma of the paper. Nothing beats that experience. (ISBN: 9645691028)

4. Forty Hadiths: An Exposition of Ethical and Mystical Traditions by Imam Khomeini.
Note: This is another one that I have read pieces of online, but it’s simply too massive to comfortably read on a computer screen or print out on paper. I have searched for this book for years and never found it in print, until I finally found it at al-khoei center. It only has forty ahadith, but Imam Khomeini’s commentary is phenomenal, both from an exoteric Islamic perspective and an esoteric sufi perspective. (ISBN: 9643353583)

That’s all I can offer on the books now as I have not read them, but I will reveal more as I plow through them, insha’Allah.

More than anything else, I think this shows how ignorant non-Muslims (and even some Muslims) are regarding fiqh (Islamic jurisprudence). The purpose of a fatwa is provide new insight into some aspect of the shari’ah or to indicate how the shari’ah should be applied in a certain place and time. Anything beyond this scope is not relevant to fatawa.

I think that many people have confused the “fatwa” with socio-political commentary on behalf of jurists, which most Muslim scholars, especially shi’a scholars, do not do. There is no need to issue a fatwa against killing/murdering of innocent people because every Muslim knows that it is wrong. Those who do it are not in need of a fatwa to make them stop. They do it because of their own desires. “That is because they hate what Allah has revealed, therefore He makes their deeds fruitless. “(Qur’an 47:9)

If I accomplish this goal, I would then be much better prepared if and when I go overseas to study, insha’Allah.

We are currently looking at studying at the Hawza Ilmiyya in London as a possible place to begin our studies in a couple of years.

Today is what you could officially call the beginning of my summer vacation. I have so many things to do, but Allah only knows what I’ll actually accomplish.

I’m working on a number of books and essays, including the following topics:

• Perennialism (that is, the validity, or lack thereof, of all religions)
• Reason and its place in al-Islam
• The modern application of shari’ah

and a highly requested book about my life as a new Muslim.