Living Islam - Website of Islamic Centre of England

Newsletter of the Islamic Centre of England
No. 62, December 2010
Living Islam
 Imam Khamenei’s
Message to Hajj Pilgrims
Living islam 62 Eng.indd 1
T
The concept of
 ASHURA
in
intercession
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No.62December 2010
Living Islam
a beautiful remembrance
of imam husayn (as)
By Anousheh Mireskandari
The fact that human are subject to many
kinds of hardship and suffering during
the course of their worldly existence
is all too evident; illnesses, accidents,
corporal and mental poundings, are but
a few of the conditions that we have to
endure during life. Some of these are the
effect of external causes outside our own
control while others are brought about
by our own actions.
Religions in general have tried to make
sense of the sufferings we go through.
From the Abrahamic religions (Judaism,
Christianity and Islam) to the religion
of the East (Hinduism, Buddhism,
Confucianism...) the concept of human
suffering has been explained and justified
according to different worldview.
In some religious traditions suffering is
seen as a necessary process towards the
purification of the soul while in others
is a means for the atonement for one’s
sins.
In antiquity and among prehistoric
cultures,
ceremonial
whippings
were performed in rites of initiation,
purification, and fertility, which often
included other forms of physical
suffering. Floggings and mutilations
were sometimes self-inflicted. In the
ancient Mediterranean, ritual floggings
were practiced by the Spartans, and
Roman heretics were whipped with
thongs of oxtail, leather, or parchment
strips, some being weighted with lead[1].
Identification with the suffering of a
particular religious personality is also
another reason to explain some form of
self inflicted physical pain.
To the extremity of this spectrum there
are those who have elaborated the
theory that self induced pain (in the
form of physical mortification) does
work towards the above mentioned
objectives.
The most well-known of these groups,
among the Abrahamic religions, are
found among some Catholic Christians
and some Shi’a Muslims.
For the Christians the reference point
is the suffering of Jesus (as) during his
last moments on this earthly life. The
film the “Passion of Christ” of Mel
Gibson gives a vivid description of
the kind of punishment it is believed
Jesus was subjected to by the
Roman soldiers. During
Living islam 62 Eng.indd 2
the Easter season the practice of self
flagellation has been in place among
some Christians. Today the observance of
the “Passion of Jesus Christ” with ritual
self flagellation is practiced publicly
among Catholics in the Philippine,
South America and in a much reduced
form, in Italy. The practice includes self
whipping with sharp blades, cutting to
bleed with sharp glasses, scratching the
skin with needle pads to allow blood to
come out etc…
In the world of Islam a similar
phenomenon has developed, possibly
under Christian influences, in relation
to the commemoration of the Ashura
rituals, an event of the Islamic Calendar
in which the martyrdom of Imam Husayn
(as), grandson of the Prophet Muhammad
(s) is commemorated. Imam Husayn (as)
stood up to the tyrant of the day, Yazid
in order to save Islam and humanity
from despotism and oppression, and to
make the ultimate point about justice.
On the 10th day of the Islamic month of
Muharram (Ashura) - in the year 680CE
- the caravan of Imam Husayn (as) which
had been intercepted a few days earlier,
by a large army at a place called Karbala
in Iraq, was attacked.
After a valiant fight Husayn (as) was
beheaded and his body mutilated and
the few among his followers who
survived were humiliatingly made to
march on foot to the palace of Yazid in
Damascus.
It is said that the beginning of the
commemoration of this event took place
soon after the survivors were released.
The functions must have been of
private nature where member and close
followers of the Alids would gather for
supplication and prayer.
As the event became more public
especially during the reign of the
Buwayhids [2], (900 CE) reports describe
public procession with display of
self-flagellation.
Subsequent Shi’a
dynasties like the Savafids in Iran also
encouraged it as a sign of identification
and opposition to the Ottomans Sunnis
with which they were at war for a long
period.
In brief self-flagellation known as
zanjeer zani in Persian or latmya in
Arabic, has become part of Shia Muslim
practice over the last few hundred years.
This practice is conducted among some
Shiites in the Middle East and Asia.
Whilst self-harm is forbidden in Islam,
certain sects of Shia Muslims found
mostly in rural areas, perform selfflagellation when participating in the
zanjeer zani. Most Shiites usually beat
their chests with their hands (a symbolic
gesture of pain and sorrow); this is
called seeneh zani, however zanjeer
zani the use of metal chains and spikes is
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3
No.62December 2010
in stone by our Imams who have left
us innumerable traditions over the 250
years of their existence, exhorting us to
commemorate this event every year.
As Muslims living in the 21st century
and in the West we are not and should
not be interested in carrying with us
cultural baggage borrowed from God
knows where and turned into obligation
by a small minority of narrow minded
individuals.
In the words of Ayatollah Nouri
Hamadani: “It is necessary for the
mourning sessions to be conducted in a
beautiful way; that is a way that is in
congruence with Islamic logic.
Respected mourners must, instead of
hitting their heads with a blade, think
about hitting the enemy’s head who is
occupying and weakening them, who is
usurping their benefits and putting their
Islam in danger on a daily basis.” [6]
an extreme form which is still practiced.
Also less practiced is qama zani. The
person performing this ritual cuts his
head using a dagger or small type of
sword, known as qama .
After the victory of the Islamic
Revolution in Iran in 1979 progressive
and intellectual Shi’a clergymen began
to question the traditional ways in which
the commemorations of the Martyrdom
of Imam Husayn (as) were conducted,
not only in terms of contents but in
its form. One of the leading scholars
and activist of the Islamic Revolution
Ayatollah Shahid Mutahhari in one
of his books questions the origins of
self -flagellations (qama zani, zanjeer
zani that draw blood) identifying it as
a practice borrowed by the Ghazghani
Orthodox Christians from Ghazghan the
region on the borders between Russia
and Iran. He writes: “Blood shedding
in its present form has not rational or
religious backing. It is a clear instance
of deviation. At least, in the present
day it causes Shiaism to be questioned.
Programs that do not have any relation to
the goals of Imam Husayn (as) are razors,
blades, and locks. Striking the head with
a blade is the same. This is a mistake.
Some people take blades and strike their
heads making blood flow – for what?
This action is not mourning.”[3]
The leader of the Islamic Revolution,
Imam Khomeini (ra) asked his followers
not to follow these ritual actions. [4]
The most clear and unequivocal rulings
came from the successor to Imam
Khomeini (r) Ayatollah Khamenei who
in his usually bold and courageous stand
issued the following fatwa:
Living islam 62 Eng.indd 3
“In addition to the fact that it is not held
in the common view as manifestations
of mourning and grief and it has no
precedent at the lifetime of Imams (a)
and even after that and we have not
received any traditions quoted from
the infallibles (as) about any support
of this act, be it privately or publicly,
this practice would, at the present time,
give others a bad image of our school of
thought. Therefore, there is no way that
it can be considered permissible.” [5]
The small proponents of this dubious
practice tend to confuse the issue by
labelling those who oppose qama zani
as the ones who are trying to undermine
the practice of the commemoration of
the martyrdom of Imam Husayn (as).
Commemorating the martyrdom of
Imam Husayn (as) is a practice written
---------------------------Notes:
[1] Encyclopaedia Britannica
[2] An Islamic Dynasty from the Caspian
Sea region who had embraced Shi’a Islam
and found themselves at odd with the
Abbasid Caliph.
[3] Ayatollah Mutahhari, Howza va Ruhaniat,
v.2, p.173
[4] “Do not perform blood matam or the
likes in the present state. …” Istifta’at Imam,
v.3, miscellaneous questions, question 37
[5] Ayatollah Khamenei’s Ajwabah alIstifta’at, q. 1450
[6] Ayatollah Nouri Hamadani’s Istifta’at,
v.2, p.597
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No.62December 2010
Islamic revolution Leader Ayatollah
Sayyed Ali Khamenei in a statement
to the Hajj pilgrims and the Ummah
stated:
“The Islamic Ummah is declared as
one which has been brought forth for
the sake of humanity. The aim of its
birth is the good of mankind and its
deliverance.”
“There is no ‘right thing’ (ma’ruf)
more significant than rescuing
nations from the satanic claws of the
global Arrogance, and there is no
‘wrong thing’ (munkar) uglier than
dependence on the Arrogant and
servitude to them.”
Imam Khamenei urged Muslims
and Hajj organizers to cherish the
precious opportunity and realize
their immediate duty:
“Today the major duties of the elite
of the Islamic Ummah are to provide
help to the Palestinian nation and
the besieged people of Gaza, to
sympathize and provide assistance to
the nations of Afghanistan, Pakistan,
Iraq and Kashmir.”
The text of the statement is as
follows:
In the Name of Allah, the Allbeneficent, the All-merciful
All praise belongs to Allah, the Lord
of the worlds
and may Allah’s blessings be upon
our Master, Muhammad al-Mustafa
and his immaculate Family and his
elect Companions.
As a symbol of Islamic
unity and honour
Living islam 62 Eng.indd 4
and the emblem of monotheism
and spirituality, the Holy Ka’bah,
during the Hajj season, is host to the
ardent and hopeful hearts, who come
hurrying from all over the world to
the birthplace of Islam in response to
the call of the Glorious Lord. At this
time, the Islamic Ummah can have
a bird’s eye view of its own great
extent and diversity, seen through
the eyes of its envoys who gather
here from all over the world, and
be witness to the profound faith that
rules over the hearts of the followers
of the True Religion, and appreciate
its great and peerless heritage.
This self-discovery of the Ummah
enables us as Muslims to become
aware of the position which is
worthy of them in the world, today
and tomorrow, and to keep moving
towards it.
The expanding wave of Islamic
awakening in the world today is a
reality that heralds a bright future for
the Islamic Ummah. This powerful
surge started three decades ago with
the victory of the Islamic Revolution
and establishment of the system of the
Islamic Republic. Our great Ummah
has continued to march ahead nonstop, removing the obstacles from its
way and conquering new fronts. The
sophisticated stratagems of the global
Arrogance and its costly manoeuvres
aimed at countering Islam are also a
consequence of these victories.
The extensive propaganda of the
enemy to spread Islamophobia, its
offhand efforts to create discord
among Muslim sects, to incite
sectarian prejudices, to bring about
pseudo-confrontations between the
Sunnis and the Shi’ah, to create
Living Islam
disunity between Islamic states
and to aggravate their differences,
to change them into hostility and
unsolvable conflicts, its employment
of intelligence and espionage outfits to
propagate corruption and immorality
amongst the youth—all these are
nervous and bewildered responses to
the steady and firm advances of the
Islamic Ummah towards awakening,
honour and freedom.
Today the Zionist regime is no more
the undefeatable monster of 30 years
ago. The United States and the West
are also no more the unquestionable
decision-makers of the Middle East
that they were two decades ago.
Contrary to the situation that existed
ten years ago, the nuclear know-how
and other complex technologies are
no longer considered inaccessible
daydreams for Muslim nations of the
region. Today the Palestinian nation
is an acknowledged paragon of
resistance, the Lebanese nation has
single-handedly demolished the fake
awesomeness of the Zionist regime
and emerged as the victor of the
33-day war, and the Iranian nation
is at the vanguard of the movement
towards the looming peaks.
Today the arrogant United States,
the self-styled commandant of the
Islamic region and the real sponsor of
the Zionist regime, is bogged down
in the quagmire of its own making
in Afghanistan. As a result of all its
crimes against the people of Iraq, it
is in the course of becoming isolated
in that country. It is hated more
than ever before in disaster-stricken
Pakistan. Today, the influence of
the anti-Islamic front which since
the past two centuries has acted as
a despotic overlord over Islamic
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Living Islam
nations and states and plundered
their resources, is receding before
the heroic resistance of the Muslim
nations.
On the opposite side, the wave
of Islamic awakening is steadily
advancing and growing in depth day
by day.
On the one hand, this hopeful and
promising situation should inspire
us, the Muslim nations, to keep
marching ahead towards the desirable
future with ever greater confidence.
On the other hand, the past lessons
and experience should make us
more vigilant than ever before. This
general imperative undoubtedly
calls for greater commitment from
religious scholars, political leaders,
intellectuals and youth than the
others and requires them to be at the
vanguard of the struggle.
The clear and living message of the
Noble Qur’an is addressed to us:
You are the best nation ever brought
forth for mankind: you bid what is
right and forbid what is wrong, and
have faith in Allah. (3:110)
Living islam 62 Eng.indd 5
No.62December 2010
In this majestic address the Islamic
Ummah is declared as one which
has been brought forth for the sake
of humanity. The aim of its birth
is the good of mankind and its
deliverance.
Its major duty is to urge what is good
and to forbid evil while maintaining
unshakeable faith in God. There
is no ‘right thing’ (ma’ruf) more
significant than rescuing nations
from the satanic claws of the
global Arrogance, and there is no
‘wrong thing’ (munkar) uglier than
dependence on the Arrogant and
servitude to them.
Today the major duties of the elite
of the Islamic Ummah is to provide
help to the Palestinian nation and
the besieged people of Gaza, to
sympathize and provide assistance to
the nations of Afghanistan, Pakistan,
Iraq and Kashmir, to engage in
struggle and resistance against the
aggressions of the United States
and the Zionist regime, to safeguard
the solidarity of Muslims and stop
tainted hands and mercenary voices
that try to damage this unity, to
spread awakening and the sense
5
of responsibility and commitment
among Muslim youth throughout
Islamic communities.
The glorious spectacle and stage of
Hajj provides us with an opportunity
for the fulfilment of these duties
and summons us to intensify and
redouble our resolution and efforts.
Peace and Allah’s mercy be upon
you!
Sayyid Ali Hussaini Khamenei
1 Dhul Hijjah, 1431
(8 Nov., 2010)
Living Islam is published by
the Cultural Department of the
Islamic Centre of England
Editorial Address:
Living Islam
c/o Islamic Centre of England
140 Maida Vale,
London W9 1QB
Tel: 0207 604 5500
email: [email protected]
16/11/2010 18:11:41
6
No.62December 2010
Living Islam
The concept of
intercession
Part one
By Ali Al- Hakim
1-The Root of the Concept
The root of the word «intercede»
has been mentioned thirty times
in the Holy Qur’an, and if one
contemplates the meaning of the
word as illustrated this many times,
one can obviously conclude upon a
clear concept of intercession in the
Qur’an. Intercession usually refers
to the intervention of another person
to forgive someone or to overrule
a decree or verdict against a third
person. It is within the context of
this implication or meaning that the
Qur’an has used the word, so it has
been either sporadically rejected, or
believed in. Thus intercession within
the Qur’anic usage can be divided
into two categories:
- The rejected form of intercession,
because it involves polytheism
[shirk], such as the statement of idolworshippers regarding the idols:
‘they serve, besides God, things that
hurt them not nor profit them, and
they say: “These are our intercessors
with God.” (10:18)
It is obviously clear that this
form of intercession is easily
refutable, as while on one hand
these polytheists have ascribed to
the task of intercession to act on
their behalf, and on the other hand
they have attributed this power of
intercession and/or influence to the
Almighty God. Both qualities are
refutable, as the concept of
intercession requires
Living islam 62 Eng.indd 6
that the intercessor is accepted by
the patron,
patron i.e.
i e the authority from
whom one seeks intercession, while
we know that the idols are rejected
by Almighty God!
Moreover, the intercessor does not
independently possess any power
aside from that which is God-given,
therefore it cannot be assumed to be
influential or powerful in affecting
the Divine Will. In conclusion this
is not the intended intercession for
discussion, but rather fantasies and
illusions. In reply the Holy Qur’an
states: ‘Then guard yourselves
against a day when one soul
shall not avail another nor shall
intercession be accepted for her,
nor shall compensation be taken
from her, nor shall anyone be helped
(from outside).’ (2:48), while there
are more clear Qur’anic verses:
‘Give this warning to those in whose
(hearts) is the fear that they will
be brought (to Judgement) before
their Lord: except for Him they will
have no protector, nor intercessor:
that they may guard (against evil).’
(6:51), and says: ‘Say: “To God
belongs exclusively (the right to
grant) intercession: to Him belongs
the dominion of the heavens and the
earth: In the End, it is to Him that ye
shall be brought back.” (39:44)
The claim of polytheists regarding
intercession and the intercessors
is without founding, nor approval,
because intercession is a Divine
mercy given by Almighty God to His
individually chosen servants. Such
uch
Divine mercy that is approved solely
ely
by Him, cannot reach polytheists.
Also the intercessor is a means
through which Divine mercy and
compassion are transmitted, but
they are not the source of Divine
mercy. It is due to these reasons that
this form of intercession is wrong
and unacceptable, as it leads to
polytheism.
- The accepted form of intercession:
This intercession is according to the
Divine will, given to individuals with
whom Almighty God is pleased and
has appointed for the intercession.
They would act solely for individuals,
for whom Almighty God is pleased
to see intercession on their behalf.
Thus there are three conditions! The
first condition is confirmed in the
several Qur’anic verses, including:
‘Allah! There is no god but He,-the
Living, the Self-subsisting, Eternal.
No slumber can seize Him or sleep.
His are all things in the heavens
and on earth. Who is there that can
intercede in His presence except as
He permitteth?’ (2:255)
This verse implies the approval of
the second condition, as when the
authorization and permission was
issued from Almighty God; it would
be an authorization of intercession
and anticipates accepting the
intercessor. As regards the third
condition, it is stated by Him: ‘He
knows what is before them, and what
is behind them, and they offer no
16/11/2010 18:11:51
Living Islam
intercession except for those who
are acceptable, and they stand in
awe and reverence of His (Glory).’
(2:28)
As the first example of intercession
does not fulfil these conditions,
therefore polytheists will realize
during the Day of Judgment that
they are alone without helpers nor
intercessors and they will realize that
their belief in intercession is not well
founded, thus they would confess
with their tongues that “Now, then,
we ha
hav
hhave none to intercede (for Us),
(26:
(26
26: 10
100)
Iff wee eexamine the Qur’anic style we
w l no
will
note and be able to conclude a
ggeneral
gen
ene
neraa style common in expressing
the
he m
manifestations of the divine
powe and perfection. This general
power
style can be summed up in the
style
form of negation, followed by a
genera
nera approval at a later stage, but
general
ap
pprov
ro
approved
only because of the divine
de
ecisio
is
decision
to give His authorization to
other to act on His behalf.
others
So we find Qur’anic verses that
S
sspecifically
specifi
ec
reject these qualities
and ddeprive any one aside from
Allah from having them, while other
verses specifically establish them
for Almighty God (swt) and others
on the other hand imply that He has
entrusted special creations some of
these tasks. These three dissimilar
formulations have been used by the
Holy Qur’an with regard to income,
creation, and governance, leadership
or the rulership and collecting soul
before death. The same style and
logic applies to the intercession too,
as the verses excluding anyone aside
from the Almighty God (swt) from
being able to intercede, implies that
Almighty Allah (swt) is perfect with
and omnipotent power, while other
verses which establish intercession
imply that Almighty God (swt) is
also merciful despite His omnipotent
power. The last group of these
verses, which states that intercession
is possible from others, at the same
time emphasizes His power on its
peak level, as He may take His own
initiative to intercede for someone,
or dispose of it for someone (His
saints or purified servants), whom
He had selected.
Perhaps one of the purposes of
this Qur’anic style is to teach His
servants to be attached to the divine
power and dependent on the absolute
Divine mercy, so that he should not
rely solely on his good work. As acts
bring salvation only when they are
done in a way that save the servant
Living islam 62 Eng.indd 7
No.62December 2010
during the Court of Justice, no one
can be absolute that he does not
need Allah’s (swt) mercy, relying
solely on his deeds. However the
Holy Qur’an has emphasized further
in this direction, when it states that
things cannot be out of His hand,
power and His -glorified and exaltedauthority, even when He issued an
unchangeable decree, such as His
exalted verse:
“Those who are wretched shall be
in the Fire: there will be for them
therein (nothing but) the heaving
of sighs and sobs. They will dwell
therein for all the time that the
heavens and the earth endure, except
as thy Lord willeth: for thy Lord is
the (sure) Accomplisher of what He
planneth. And those who are blessed
shall be in the Garden: they will
dwell therein for all the time that the
heavens and the earth endure, except
as thy Lord willeth: a gift without
break” (106:108)
It states that despite the fact that they
–evil doers- have been sentenced
to eternal torture in Hell, or eternal
bounty in paradise, and that He
made this decree as irrevocable as
the eternal heavens and the earth,
nevertheless he explicitly made
it dependent on His will. The
philosophy of it is to remind each
and every one that nothing moves
beyond His control, including those
issues that He made about final
decrees. Thus if His final decrees did
not stop Him from otherwise making
different decisions, then how would
our actions deprive Him from His
absolute ability that we shall be
certainly saved from Hell-fire and
making Him be compelled to accept
our salvation?!
If Almighty Allah (swt) assures us
His omnipotent power, including
on those decided cases, His genuine
intention is to remind us about His
absolute ability, which can never
be limited by anything or restricted
by His final decree. It is not quite
appropriate to highlight that human
actions, regardless of how good
they are, will not be independent
from Divine mercy, nor would these
actions limit His Divine ability and
power. If the will of Almighty God
(swt) is the only condition for the
evil-doers to be eternally punished
in Hell, or the good to be eternally
blessed in Paradise, so a similar
condition -for those whose destiny
are yet to be decided- is applicable
too.
Intercession is nothing but the
7
manifestation of Divine Will and His
absolute mercy. It is not an outcome
of anarchism; rather it is based upon
certain principles. Those who want to
reach an elevated knowledge status;
they should have achieved a closer,
or at least have reached some of the
leading levels of success. That is
when intercession makes sense, that
it is assisting someone to achieve his
ambition and goals. It does not make
sense for example, if an illiterate
man seeks through intercession and
without efforts to reach the highest
status of literacy. Also it does not
make sense when a disobeying and
evil-doer seeks intercession from
his master, against whom he has
rebelled; as a wise master won’t
accept any form of intercession from
him. Intercession is not the creation
of the source; rather it is a means
to accomplish what one has not
achieved despite the high ambitions
and continuous efforts.
The influence of the interceding
patron towards the Lord is not
illogical, as he cannot request from
his Lord to repeal the principles of
reward and punishment, nor revoke
the authority of the Lord over his
servants. Also he does not ask him
to lift the burden of his duties from
his shoulders; rather the patron
must acknowledge the authority of
his Lord over his servants, accept
his laws and rulings and concede
the consequences of punishment or
reward.
But the interceder relies on certain
attributes by the Lord that lead him
to give amnesty and forgive him,
and remind with certain qualities in
the servant that recall compassionate
and mercy for him, such as his good
history, his miserable conditions and
his apologetic approach. Thus the
interceder’s role is not to direct the
servant beyond his Lord’s authority,
nor to free him from his rewards and
punishment field, rather to transfer
him from one severe ruling to another
softer Divine ruling.
To be continued
16/11/2010 18:11:55
8
Living Islam
No.62December 2010
ASHURA
Every year the Muslim religious
calendar is marked by a particular
commemoration, which although is
not part of the religion itself, is of
fundamental importance for Muslims
in general, particularly for the lovers
of the Ahl-ul-Bait (AS) (The Family
of the Prophet).
The commemoration is centered
on the remembrance of a historical
event that took place in the year
680CE, equal to the year 61 of the
Muslim era.
Historical Background
Prophet Mohammad (S) the last of
God’s messengers sent to humanity,
passed away in the 632CE, after
fulfilling his divine mission. He was
sent, originally, to one of the most
polytheistic people of that time, the
Arabs.
In a relatively short time, he
transformed the idol-worshippers,
Bedouins of the Arabian Desert, into
people who worshiped the one and
only God. By the time he passed
away, the majority of the people of
Arabia had a monotheistic
faith, just like the
Living islam 62 Eng.indd 8
early Christians and the Jews before
them.
Their entire ethical system was
changed by Islam. People, who
previously lived in a barbaric
manner, were transformed by this
man, who brought a message of
peace and devotion towards God.
Unfortunately, not all those who
embraced Islam were sincere. Some
of them had not given up their
polytheistic vision of life entirely.
Less than 30 years after the demise
of Prophet Mohammad (S), those
forces, who originally opposed his
divine message, raised their ugly
heads again. These were descendents
of the old polytheist Mekkan
aristocracy. They had conspired in
silence to undo what the Prophet had
done and to retake their positions of
supremacy in the Arab society.
The ethical and spiritual teachings of
the Prophet of Islam had been passed
on to a new generation of Muslims.
But their enemy had enormous
financial resources.
These enemies knew that they could
not destroy the new community with
a frontal attack. Their strategy would
be to work from within, undermining
all the religious and divine teachings
brought by Prophet Mohammad (S).
Mu’awiyyah - their unelected ruler,
the self proclaimed caliph - took
power by force around 661CE. A
Muslim religious society requires
that the ruler be similar to a prophet,
pious and just. But Mu’awiyyah was
neither of the two.
The culmination of his rule came
when he decided to appoint his
son, Yazid, as ruler after his death.
If Mu’awiyyah was considered
un-religious by the historians, his
son Yazid was all together antireligious.
Imam Husayn (AS)
In this situation, emerged the
Grandson of Prophet Mohammad
(S), Imam Husayn ibn Ali (AS)
trained in the “school of the Prophet’
- the school of spirituality, honesty,
justice”. He possessed all that is
good in a human character.
Imam Husayn (AS) was widely
acknowledged by devoted Muslims,
to be the spiritual and temporal
heir to Prophet Mohammad after
his father, Imam Ali (AS) and his
16/11/2010 18:12:00
Living Islam
brother Imam Hassan (AS).
However, political circumstances
were not favourable to him. Once in
power - Yazid - who had succeeded
his father Mu’awiyyah, demanded the
oath of allegiance from the Grandson
of the Prophet. This measure would
have silenced any opposition and
given him legitimacy.
Imam Husayn (AS), who was
entrusted to defend the divine
principle of the faith system of
Islam, could not possibly accept to
pay homage to Yazid - and risk the
purity of the message brought by
his Grandfather to humanity being
subverted forever. He therefore took
a stand in the year 679CE, and with
a small caravan of family members
and supporters, he left Arabia for Iraq
where a larger number of supporters
was awaiting him.
The Tragedy of Karbala
On the 10th day of the
Islamic month of Muharram (Ashura)
- in the year 680CE - the caravan of
Imam Husayn (AS) which had been
intercepted a few days earlier, it was
brought to a stop by a large army, at
a place called Karbala in Iraq and
Living islam 62 Eng.indd 9
No.62December 2010
was attacked. From a military point
of view, the outcome was a forgone
conclusion. The numeric superiority
of the forces of the despotic Yazid
were overwhelming.
Nevertheless,
Imam
Husayn
(AS) and his followers put up a
valiant fight. Every able man was
slaughtered, including the Grandson
of the Prophet, Imam Husayn (AS).
The surviving women and children
were eventually taken prisoners and
dragged to the city of Damascus.
Every year, the heroic struggle of
the members of this saintly caravan
is retold, and new generations learn
how the Grandson of the Prophet
stood against the oppressive tyrant
Yazid. The brutality of the crime
and the appalling conduct of Yazid’s
army frankly shocked the Muslims.
Within a few years, many revolts
took place in attempts to avenge the
blood of the Grandson of Prophet
Mohammad (S). Finally Yazid and
his dynasty were overthrown.
Why commemorate it every year?
Why commemorate any religious
event? In the history of humanity,
there have been individuals thhere
9
were individuals who distinguished
themselves for having stood firm in
the face of oppression and injustice.
Their examples have become like a
flag, which stands up for everyone to
see and follow. They inspire others
to resist in difficult, unjust situations.
For the Muslims, Imam Husayn (AS)
represents such an example.
Unfortunately in the today’s world,
suffering still exists because of
oppression,
which
manifests
itself in diverse forms, globally.
Every justice-seeking person can
understand why we Muslims are
morally obliged to remember the
struggle of Imam Husayn (AS). His
blood has taught us to side with those
who are oppressed in tandem with
all that is just. Muslims are taught
religiously to stand for and promote
the highest ethical and spiritual
values, whatever the consequences.
Today, like many generations before
us, we also keep alive the memory of
Imam Husayn (AS) fulfilling a duty
towards those who have given their
lives for the highest ideals; Justice
for humanity under the banner of the
religion of God.
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10
Living Islam
No.62December 2010
Health
Brain foods
By Dr Laleh Lohrasbi
Each person has different capacities
for learning particular subjects or
reacting to specific triggers, which
are determined by individual IQs,
but the important factor that most
people do not notice is the way brain
thinks, acts, learns. A brain health is
directly dependent on what, when
and how a person eats, especially
during the growing phase. Brain is
the control-room of the body and
any kind of imbalances can cause all
kinds of psychological and physical
problems.
Although brain represents only 2%
of the body weight, it makes 20% of
the energy demands on the amount
of energy used in resting position.
The correct food is a kind of cleanburning fuel for the body’s biggest
energy hog: brain.
What to eat
In the pecking order of different
organs’ energy consumption, brain
has the top place. The malfunctioning
brain can take down the rest of the
body with it. While some nutrients
have structural role, some other are
function regulatory agents. Proteins
and fats are necessary structural
components while carbohydrates and
some other kind of proteins interfere
with brain’s activity.
Structural nutrients
Brain consists of sixty percent fat
and despite the common belief it
continues to grow all
through the life time
Living islam 62 Eng.indd 10
so consumption of appropriate fats
in daily regimen is very important.
Omega3 is the primary structural
component of brain tissue, so it
stands to reason that a deficiency
of omega3 in the diet could
translate into a deficiency in brain
function. In contrary consumption
of synthesized and saturated fats is
totally inappropriate for the brain
as compete with the constructive
healthy natural fat in getting inside
brain cells.
Proteins provide the amino acids
which neurotransmitters of brain
are made of. Among the amino
acids, tryptophan and tyrosine such
as (seafood, soy, meat, eggs, and
dairy) are the most important ones,
especially tryptophan which is an
essential amino acid (body cannot
produce it by itself).
Vitamin supplements are other
important nutrients to consider.
Studies have shown that vitamins
are not
only essential
in
neurotransmitters construction but
also affect their function.Additionally
vitamins are vital to maintain myelin
(the tissue that covers and insulates
nerve tissue).
Iron and Calcium are two essential
minerals for the brain which is not
only important in formation of
blood cells and growing bones also
essential for growing brain.
Function regulating nutrients
Whether the brain perks up or slows
down after a meal is determined by
several factors such as:
- Protein to carbohydrate ratio in
food.
- The amount of amino acids of
tryptophan and tyrosine.
High protein, low carbohydrate and
tyrosine enriched foods (seafood,
soy, meat, eggs, and dairy) jumpstart
the brain, while in contrary the
high carbohydrate, low protein
and tryptophan enriched foods
(chocolate, pastries and desserts,
bean burritos, nuts and seeds; e.g.,
almonds, filberts, sunflower and
sesame seeds)relax the brain.
Type of consumed carbohydrate
is also important in how much
tryptophan will enter the brain.
Simple carbohydrates (sugars) are
more likely to induce the release of
insulin which makes more tryptophan
enter the brain. Tryptophan increases
serotonin secretion in the brain which
is a seductive agent. On the other
hand high amount of simple sugars
in the food induces lots of insulin
secretion which quickly empties
sugar from the blood into the cells.
This mechanism causes blood sugar
fluctuations and brain will not get its
steady fuel supply and so behaviour
and learning become more erratic.
Complex carbohydrates (commonly
known as starch) somehow do not
push the pancreas to secrete so much
as insulin, so the blood sugar tends
to be steadier.
Conclusively, the best foods to perk up
the brain and keep it going, are foods
containing: high tyrosine (meats,
dairy products, fish, wheat and oats)
16/11/2010 18:12:04
Living Islam
with complex carbohydrates and the
best foods to relax or even sedate the
brain contain: high tryptophan (soy
products, rice, poultry, nuts, eggs,
seeds, fruit, whole grains, tuna and
turkey) with high simple sugars.
So the combination of food can be
determined depending on the time of
the meal and the expectation of its
effect on brain.
Suggestions
Breakfast is the most important
meal during the day, as it wakes up
the brain and triggers its different
activities. What a person chooses for
the breakfast determines his or her
ability to learn, concentration and
awareness. Having a low calorie
breakfast
containing
complex
carbohydrates and rightly chosen
proteins, may awake brain and keep it
alert for morning time activities. The
followings are some ideal balanced
breakfasts:
- Granola cereal, yogurt, a sliced of
apple.
- Scrambled eggs, toast, orange
juice.
- Veggie omelette, bran muffin, fruit
with yogurt.
- Whole-grain pancakes or waffles
topped with berries and/or yogurt,
milk.
- French toast topped with fruit,
orange juice or milk.
- Low-fat cream cheese on a wholegrain bagel, orange juice.
- Peanut butter and banana slices on
an English muffin, milk.
Living islam 62 Eng.indd 11
No.62December 2010
Selecting food for lunch time totally
depends on the kind of activity which
follows the meal. If the activity
consists of learning or working
hours continue then again a low
calorie but protein rich with complex
carbohydrates meal is the best
choice. Salads seem to be complete
combinations of these nutrients.
Deserts which usually contain lots
of simple sugars may slow down the
brain, so it is better to save them for
before bedtime snack.
Best way to keep lunch low calorie is
to decrease the fat and volume of the
food. An example of a healthy lunch
would be a tuna sandwich on whole
wheat bread with lettuce, tomato,
and a low fat mayonnaise made with
canola oil, a side salad, a piece of
fruit, and a glass of milk.
In general, the best way to keep brain
alert all day long is grazing. Eating
small amount of food in at least five
meals during the day is the best way
to provide a consistent source of fuel
for the brain and avoid starvation of
neurons.
What not to eat
It is equally important, however, to
recognize the foods that diminish
brain power. Alcohol and some other
drugs just kill brain cells directly, but
there are many less obvious brainattacking foods. Artery clogging
foods can lead to restricted blood
flow to the brain, and high-glycemicindex foods can cause terrible
blood-sugar swings that make both
11
your body and your mind irritable
and sluggish. Examples of brain
attacking foods are:
Artificial food colourings, artificial
sweeteners, Colas, Corn syrup,
Frostings, High-sugar “drinks” and
Junk sugars all make blood sugar
fluctuations.
Hydrogenated fats can obstruct the
brain vessels due to clogging, which
kills the neurons.
Nicotine causes constriction of
capillaries, which restricts blood
flow to the brain and reduces the
delivery of good things like glucose
and oxygen to brain cells.
Relation between foods and some
mental or brain diseases are well
established [1,2,3] Especially in the
industrial world today with all kinds
of air pollutions people are exposed
to, it is so important to think and
consider what we eat.
-------------------------------Notes:
1- Matsubara, K. et al, Endogenously
occurring
beta-carboline
induces
Parkinsonism in non primate animals: a
possible causative protoxin in idiopathic
Parkinson’s disease. J. Neurochem. 1998 /
70 (2) / 727-735. ,
2- Kryger, G. et al, structure of
acetylchinesterase cmpexed with E2020
(Aricept) : implications for the design of new
anti-Alzheimer drugs. Structure Fold. Des.
1999 / 7 (3) / 297-307.
3- Ohashi, Y. et al, Daily rythm of serum
melatonin levels and effect of light exposure
in patients with dementia of the Alzheimer’s
type. Biol. Psychiatry 1999 / 45 (12) / 16461652.
16/11/2010 18:12:07
12
No.62December 2010
Living Islam
A brief look at
the origins of
Christianity
By Tahereh Shafiee
Many Muslims are unaware that the
Christianity as we know it today has
been a long and gradual process of
elaboration of theories and beliefs that
have seen one view prevail over the
others.
On the 25th of December the majority of
the Christian World will commemorate
the 2010 anniversary of Jesus (as) birth.
The birth of Jesus, by convention, was
fixed on the 25th of December, around
the early 4th century, by the majority
of Christians however the orthodox
churches commemorate it on the 7th of
January with a further difference among
the Armenian Christians that celebrate it
on the 18th of January.
Christianity arose over 2000 years ago
amongst the Jewish communities in
Palestine, at a time when Palestine was
occupied by the Roman Empire. The
sufferings of the Jews in the hands of
the Romans reinforced the belief that
a Messiah, or saviour, would arise and
restore the Jewish nation to the glories it
had enjoyed under King David.
Among the many Messianic groups
rebelling against the Romans’ occupation
was one led by the Jesus of Nazareth,
who attacked the Jewish authorities of
his time. He was put on trial for sedition,
and allegedly executed by crucifixion.
However his preaching had found fertile
ground and his disciples, believing
that God had raised Jesus from the
dead, proclaimed the resurrection and
the beginning of a new age. The most
important early convert, Paul of Tarsus,
carried the Christian message to various
parts of the Roman Empire. Paul who
died in Rome in about the year 64, himself
was a victim of the persecution
of Christians in Rome
Living islam 62 Eng.indd 12
instigated by the Emperor Nero.
The persecution of the Roman Christians
represented the beginning of periods of
persecution against the church during
which times many Christians would
bear witness to their faith through
martyrdom. This persecution came to an
end with the conversion to Christianity
of Constantine, the ruler of the western
half of the empire, and the subsequent
official recognition of Christianity as
a legal religion. In 324 Constantine
unified the whole empire under his
leadership and in 330 moved the capital
of the empire from Rome to the site of
ancient Byzantium. Constantine called
his capital New Rome, but it came to
be known to posterity as Constantinople
(the city of Constantine).
Constantine’s reign coincided with the
period of religious controversies with
a number of different sects developed
around different believes generated by
different understandings of the nature
of Jesus. To resolve this problem
Constantine set up a council of bishops
at Nicaea in 325. The Council of Nicaea
affirmed the full divinity of the Son and
condemned all other understandings.
This was followed in 381 by the Council
of Constantinople which affirmed the
full divinity of the Holy Spirit.
However this was not the end of the
story after more than 100 years, in
451, a new Council was called. The
Council of Chalcedon decreed that
Christ was truly God and truly man,
two natures in one person. This decision
was unacceptable to the churches in
Egypt, Ethiopia, Armenia and Syria who
claimed that Christ had only a single
divine nature expressed in a human
form. These churches broke away from
the mainstream church and came to be
known as monophysites, a term deriving
from the Greek word mono (one) and
phusis (nature).
The tensions between the Greek
speaking eastern churches, based around
Constantinople, and the Latin speaking
western churches based around Rome,
culminated in the 11th century over
the issue of the relative importance of
Rome and Constantinople within the
Christian world. The church in Rome
claimed seniority over the church at
Constantinople. The Constantinople
church, however, refused to acknowledge
the authority of Rome, a decision that
led both churches to excommunicate
one another in 1054. This schism has
never been healed.
Persecutions of Orthodox Christians
(Greek speaking Christians) in Western
Europe by the Latin Speaking Christians
(Catholics) lead to a gradual elimination
of the Orthodox Church from Western
Europe. The Orthodox Church however
survived in the East under the new
conquerors Arab Muslim first and
Turkish Muslims later.
Muslims who call Jews and Christians
the “People of the Book” believe that
God had previously revealed Himself
to the earlier prophets of the Jews and
Christians, such as Abraham, Moses,
and Jesus. Muslims therefore accept the
teachings of both the Jewish Torah and
the Christian Gospels. They believe that
Islam is the perfection of the religion
revealed first to Abraham (who is
considered to be the first Muslim) and
later to other prophets.
16/11/2010 18:12:10
Ch
ild
Living Islam
No.62December 2010
re
C
s
’
n
13
r
e
n
r
o
A deer with
beautiful antler
Itt was
as a llong time since the deer of
oour
ou
ur sstory
ory was walking in a bare land.
Thee we
weather was hot and he was very
thirsty.
rrsty.
ty. He finally found a pond full
of water;
wat he drank and drank until he
was
satisfied.
ass fully
f
Our
urr young and beautiful deer was
looking
oking at his reflection in the water.
ok
He first looked at his feet and told
himself;
mself; “why my legs are so thin
m
and
d long? Why they are not chubby
and
d full of meat like a cow, so I could
walk
alk firmly on the ground?”
He then looked at his antlers; he
really
ally liked his long, complex and
twisted
isted horn. He turned his head
to the right and to the left and was
enjoying
oying what he saw. He said to
himself:
mself: “what beautiful antlers I
have.
ve. They are like enormous crown
on my head.”
Holding
olding his head high and upright,
he started walking, as if he had a
treasure over his head and wanted
to show it off. But every time he
looked at his feet he would get upset
and sad.
While thinking and walking, all of
the sudden he saw a human hunter
riding on his horse getting close to
him. Instantly he ran and the hunter
rode after him. The deer was very
light. His long and thin legs allowed
him to leap 10 feet up and 30 feet
long. He ran through the ground,
pebbles and dirt. He went through
bushes and shrubs so fast as if he
was flying on the air.
Much behind, the hunter was still
riding after the deer and trying his
best to hunt him down, but the deer
got so far ahead that it was impossible
for the hunter to reach him.
The deer saw a very dense and thick
jungle ahead of him. He thought to
himself, he would be safe staying
hidden in such an impenetrable
jungle. The trees and brunches would
prevent the hunter from seeing him.
The deer ran as fast as he could
towards the jungle and went through
the twisted brunches of the trees.
Running fast he did not realise that
his large and complex horn got
entangled in the low brunches of
the trees. He tried to free himself
but more he tried worse the tangle
became. He had to stand still without
any movement.
In the meantime the hunter reached
the jungle, but thanks to God; he
could not recognise our deer amongst
all those brunches of the trees.
The hunter did not take the risk of
entering the thick jungle; he looked
for a while but found nothing, so he
got fed up and left.
The deer at last breathed a sigh of
relief, but now totally stuck could
only wait to be rescued by his herd.
While waiting, he had time to think.
He thought to himself: “What a
strange event. My long legs which
I did not like, helped me to escape
death, but my horns which I was so
proud of, was about to put me in the
hands of the hunter.
Now I understand everything I have
got is given to me for a purpose,
even though I do not understand the
benefit of it at first.”
Translation by: Tahereh Shafiee
Drawing by: Ghazaleh Kamrani
Living islam 62 Eng.indd 13
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14
No.62December 2010
Living Islam
News from the Islamic Centre
King’s College students visit the Islamic Centre
A Group of University students from King’s College visited the Islamic Centre of England on the 28th of
October 2010.
The group composed of young students (men and women)
of anthropology and sociology, attended the Islamic Centre
of England during the performance of Du’a Kumeil. A
regular supplication recited on Thursday evenings at the
Mosque. After the supplication they were invited to the
library hall for a lecture on the origins of Shi’a Islam by
our educational officer Amir De Martino. The students
who had already some background knowledge of Islam
were interested in seeing the community during a live
ritual and to understand the fundamental differences that
exists between the two major schools of Islamic thought,
namely Shia and Sunni.
The students also showed an interest to know the reasons
that motivated the lecturer to convert to Islam more than
20 years ago.
Primary School visited the Islamic Centre
A group of 30 school children from Brentfield Primary School visited the
Islamic Centre of England on the 2nd of November 2010 (from 10 am to 1
pm), as part of their religious experience. Students from different religious
background in primary schools, are encouraged to know about different
religions. The group of children accompanied by their teachers were
addressed by Hujjatul-Islam Razawi one of our religious scholar who gave
them a brief introduction on some standard features of a Mosque and of
Muslim religious practices. Children were allowed to move around freely
in the main hall to investigate and ask questions when needed. The visit,
that lasted almost two hours, was concluded in the library hall, were after
a Q&A session they all had their lunch. A second group of school children
from Brentfield primary School visited the Islamic Centre of England on
the 4th of November.
Student of Ministerial Theology at Roehampton University visit Islamic Centre
of England
A group of students from the course of Ministerial Theology held at Roehampton University – London, visited
the Islamic Centre of England on Saturday 6th of November. The students of the foundation course in Ministerial
Theology are required to study one of the major religious traditions of the world and the visit to the Islamic
Centre is related to their study of Islam.
The twenty-five strong group after being addressed by their tutor
Dr. S. Calderini who reminded them of the purpose of the visit,
were given an introduction to the history of the Islamic Centre with
a look at some features that are normally found in mosques by our
educational officer Amir De Martino. A further discussion followed
on basic principles of Islam and some historical background to the
Shi’a – Sunni division.
The student also enquired about the dynamic of conversion from
other religions to Islam. The enquiry into such topic was generated
after having understood that the lecturer, Amir De Martino, was a
convert to Islam.
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