In this nauha Nadeem Sarwar given new trend of Matam, which is most important part of our Azadari
Nadeem Sarwar known for his bold experiment in nauhakhawani, it's he who converted some beautiful poetry of Meer Anees into his nauhas. Many of his nauhay are based on khyals (thoughts) of Meer Anees. Along with Shyar-e-Ahlebait Janab Rehan Azami, Nadeem Sarwar is playing major role to promoting nauhakhwani worldwide. Most of the shia youths follow him in India, Pakistan, US, UK, Canada, Australia and other Urdu, Punjabi, Hindi and English speaking shia populated countries.
No.2 Aamir... Dr. Syed Ameer Hasan Aamir Rizvi, Country - India
Phuphi Baba Chadar Main Kya Laye Hain
Aamir is known for his voice and this is one of the most heart touching nauha of the year 2013. Young shayar Shams Rizvi should be given full credit to this nauha. Aamir mostly recite poetry of shayar Nayyar Jalalpuri and in earlier days Bilal Kazmi but now he is selecting other poet's kalams.
No. 3 Meesum Abbas, Country - US
Hum Apni Jaan De Denge...Azadari na choregen
This Shia youth belongs to Pakistan but now living in US. We have 2 naha on same subject, apart from this nauha, the other one is Shadman Raza's nauha which is on no.4. We selected this nauha because Meesum Abbas awakening people with humbly and politely and telling No Shia Killing anywhere in the world can stop our Azadari. Shias are non violent people on this earth and they can give their lives for Azadari. Simplicity is beauty of this nauha. Shayar of this Nauha Kaleem who belongs to India and lives in Memon Sadat of Western UP, India.
No. 4 Shadman Raza, Country - Pakistan
Zinda Rahana Hai tu Shabeer pe Marna Hoga...
Revolutionary Nauha of the Year 1434
We are noticing from last 5 years Shadman Raza and mashallah this young nauhakhan has bright future in this field. Tough this nauha deserves on No.3 place but Meesum's simplicity in that nuaha stopped us doing this. We must remind few incidents during release of these nauhas. Both nauhakhawans nauha album released in Pakistan in Muharram and in very first week, Pakistani Talbani forces (Shiphe Sahaba and Lashkar-e-Zhangwai - both banned terrorist outfits of Wahabis in Pak) start killing shia azadars in majlis and jaloos. These wahabis has just one fear to strengthening of Azadari and to crush that they kill shia youth, children, maulana, scholars, scientist, doctors, educationist, engineers etc. in this nauha Shadman Raza asking people to come out and protest this shia killing. It was such a powerful call that in this month (December) people in large numbers come out in Karachi and sit 2 nights on dharna (sit in) against shia killing in Pakistan.
No. 5 Farhan Ali Waris, Country - Pakistan
Hai Sakina Akeli Yahan
We are thankful to great shayar of Pakistan Janab Mazhar Abidi Sahib per penning this nauha for Farhan Ali Waris. This nauha of Bibi Sakina co-relates current incidents in Syria, where her Roza alone now and momneens are not visiting there due to current situation. A poet can think beyond where no one can reach. We salute Mazhar Sahib and Farhan for this nauha....which has full grief and sorrow of Bibi Sakina.
This year Farhan Ali Waris again came with powerful nauhas. His nauha on Bibi Sakina has old tarz but kalam is full of grief and you are bound to weep on that nauha....This nauha also reminds us that how a shyar explain present events with our past history of karbla. We must praise Shayar Janab Mazhar Abdi sahib (Pakistan) for his efforts. This nauha should be share at every shia forum. You can listen this nauha bottom of this post.
Please explore more videos of marsia, nauhay,matam, majlis and other shia stuff at our Youtube channel...www.youtube.com/ykmedia
Azadari....Why every part of this World mourn on shahdat of Imam Hussain.....why even birds mourn on this event.....why other religions and it's followers pay respect Imam Hussain
What should be done to keep alive and spread this azadari among Shia Youth....these 2 videos will satisfy all your questions and thoughts...Please listen this and share to all....
In a formal ceremony, the new Zarih (brassy lattice windows surrounding the holy shrine) of Imam Hussein (AS) arrived in Karbala, Iraq.
A number of Iraqi religious figures and officials as well as ordinary people were present in the ceremony, Wila Saffar, a media official of the Astan (custodianship) of the holy shrine said.
He noted that the Zarih, which was built in the holy city of Qom in six years, weighs 12 tons, Baratha news agency reported.
According to Mr. Saffar, gold, silver, precious stones and 5 tons of wood have been used to construct the artwork.
Previously, Hassan Palarak who heads the Headquarters for Reconstruction of Atabat Aliyat (holy Shia sites in Iraq) described the new Zarih as one of the most beautiful Zarihs ever built, noting that much effort had been put in making it from artistic, technical and structural aspects.
Palarak said that the Zarih was designed by prominent Iranian miniaturist Master Mahmoud Farshchian and top masters in the fields of calligraphy, Monabbat (wood-carving), Ghalam-zani (toreutics, metal-working), etc have worked on the Zarih, which measures 22.86 meters in area.
कर्बला में इमाम हुसैन की नई जरी स्थापित
एकऔपचारिक समारोहमेंकल, इमाम हुसैन(अस.)केनई जरी की स्थापनाकर्बला, (इराक)मेंकी गई.
इराकीधार्मिक नेताओंऔरअधिकारियों कीभारी संख्या के साथ हीआमलोग भीइस समारोह मेंउपस्थित थे। यह जानकारी आस्तान (कस्टोडियन) के मीडिया अधिकारी विला सफार ने दी।
बराथा न्यूज एजेंसी के मुताबिक, उन्होंने कहा कियह जरी छह साल मेंकुम Qom (ईरान) केपवित्र शहरमें बनाई गई थी। इसका वजन 12टन है।
साफरकेअनुसार, सोना, चांदी,कीमतीपत्थरोंऔरलकड़ी के5 टनका इस्तेमाल इस कलाकृतिकानिर्माणकरनेकेलिएइस्तेमाल किया गया है.
इससे पहले, हसन पालाराक जोAtabatAliyat(पवित्रइराकमेंशियासाइटों) केपुनर्निर्माणके लिए जाने जाते हैं, ने बताया िक अत्यंत खूबसूरत इस जरी में कलात्मक, तकनीकीऔरसंरचनात्मकपहलुओं का बहुत ध्यान रखा गया है. यह एक बेजोड़ निधि है.
पालाराक ने बताया कि ईरान के प्रसिद्ध मिनिएचर बनाने वाले मास्टर महमूद ने इसमें लकड़ी की नक्काशी, धातु काम से इसके डिजाइन को तैयार किया, यह जरी 22.86मीटर एरिया में बनी है।
في احتفالرسميأمس، فإن Zarihالجديدة(ويندوزشعريةنحاسيالمحيطةللحرم القدسي) الإمام الحسين(ع) في كربلاءوصولوالعراق.
وقالالصفارWila، مسؤولالإعلامللآستان (الوصاية) من الحرم القدسيعدد منالشخصيات الدينيةوالمسؤولينالعراقيينوكذلكالناس العاديينسوفيكون حاضرافيالحفل،.
وذكرتوكالة أنباءبراثاأشار إلى أنZarih، التي بنيتفي مدينةقم المقدسةفيست سنوات، وتزن 12 طنا.
وفقاللسيدالصفار، وقد استخدمتالذهب والفضة والأحجار الكريمة وطن 5 منالخشب لبناء العمل الفني.
سابقا، وصف حسنPalarakالذي يرأسالمقر لإعادة إعمار AliyatAtabat(الكرسيمواقعالشيعةفي العراق)وZarih جديدةباعتبارها واحدة منأجملZarihsعلى الإطلاق، مشيرا إلى أنه تموضعالكثير من الجهدفي جعلهمنالفنيةوالتقنية والهيكلية الجوانب.
Palarakقالأن الهدف منZarihمنأبرزالإيرانيمحمودFarshchianالمنمنماتالماجستير والماجستير أعلىفي مجالاتالخط العربي، Monabbat(نحت الخشب)، غلام-ZANI (toreutics معدنيةفي العمل)، عملت علىZarihالخ، والذي يقيس 22،86مترفيالمنطقة.
בטכס רשמי אתמול,Zarihהחדש(חלונות סריגןמתכתייםהמקיפים אתהיכל הקודש) שלהאימאם חוסיין(AS)יגיעבכרבלאשבעיראק.
מספר אנשי דתוהפקידיםעירקיים, כמו גם אנשים רגיליםיהיו נוכחיםבטכס, Wilaצפאר, רשמיתקשורתי שלAstan(אפוטרופסות) שלהקדוש הקדושאמר.
הוא ציין כיZarih, שנבנה בעיר הקדושה קוםבשש שנים, שוקל 12 טון, Barathaסוכנות הידיעותדיווחה.
Muharram, the first month of the Islamic calendar, is one of the four
sacred months of the year in which violence is prohibited.
On
Muharram, Muslims mourn and commemorate the sacrifice of Hussain ibn
Ali, grandson of Prophet Mohammad, who was killed in the battle of
Karbala, the present Iraq.
The 10-day mourning period starts from first of Muharram and concludes on the Day of Ashura.
Shia muslims remember the sacrifice of their Imam by reading verses, known as Noha and Souz, in his memory.
On
the Day of Ashura, replicas of the shrine of Imam Hussain, known as
Tazias, are brought to Karbala from all corners of the city and buried
as a mark of Imam Hussain’s martyrdom.
Muslims abjure all forms
of celebration and wear black attires. People even display black flags
on the tops of their houses to commemorate Hussain's sacrifice.
The word Muharram has been derived from the word 'haram' which means 'forbidden'.
मुहर्रम के दौरान हिंसा पाप है, इस्लाम में यह प्रतिबंधित है
मुहर्रमइस्लामीकैलेंडरके पहले महीने,एकवर्ष केचार पवित्रमहीनोंमेंजोहिंसाप्रतिबंधितहै.
मुहर्रमपर,मुसलमानोंशोक औरहुसैनइब्न अली,पैगंबर मोहम्मद,जोकर्बला,वर्तमानइराककी लड़ाईमें शहीद हुए थे, उनके पोते का बलिदान याद करते हैं.
शोक10दिन की अवधि केमुहर्रम केपहलेसे शुरू होता हैऔरआशूरा केदिनपरसमाप्त होता है.
शिया मुसलमानोंनौहाऔर मर्सिया, मजलिस पढ़ते हैं और इमाम हुसैन के बलिदान को याद करते हैं। सैकड़ों वर्ष बीत जाने के बावजूद यह बलिदान लोगों के मस्तिष्क में आज भी उसी तरह याद है, जैसे यह अभी की घटना हो।
आशूरा केदिन,इमाम हुसैन और अन्य 71 शहीदों के बलिदान का प्रतीक ताजिया कर्बलाशहरके सभी कोनोंसेलाया जाता हैऔरइमामहुसैन कीशहादत केएकचिह्न के रूप मेंदफनादिया जाता है.
मुसलमानोंकोउत्सवके सभी रूपोंशपथपूर्वक त्यागनाऔरकालेकपड़ेपहनतेहैं.लोगभीअपने घरों सेसबसेऊपरहुसैनकेबलिदानकोमनानेपरकाले झंडेकोप्रदर्शित करते हैं.
शब्दमुहर्रमशब्द'हराम' जो'मना' का अर्थसेप्राप्त किया गया है.
محرم،الشهر الأولفي التقويم الإسلامي،هي واحدة منأشهرالحرم الأربعةمن السنةالتي يحظرالعنف.
Muslims worldwide still wants answers on Shahdat of Hazrat Ali....who was targeted by a muslim, when Ali was praying (namaz). It was first cold blood murder (martyrdom) of a namazi when he was praying in history of Islam.
....and still there are some terrorists who call themselves Muslims (Islamists) and killing namazi in Masques (masjids). Ibn-e- muljeem teri jud pe lanat be shumar.
Here is a poetry (nauha) which is a tribute to Hazrat Ali....
Recited by Ali Safdar. Written by Maualana Syed Hassan Zafar and Translated by Maulana Hayder Shirazi
On the 19th of Ramadan month (Mah-e-Ramadan) of the year 40 A.H, Holy
Imam Ali (A.S) came to the mosque in Kufa for his morning prayers. Holy
Imam Ali (A.S) gave the call for prayer (Azaan) and became engaged in
leading the congregation. Abdul-Rahman ibn Muljam (Lanatullah)
pretending to pray, stood just behind Holy Imam Ali (A.S), and when Holy
Imam Ali (A.S) was in a state of prostration, Abdul-Rahman ibn Muljam
(Lanatullah) dealt a heavy stroke with his sword, inflicting a deep
wound on Holy Imam Ali (A.S) head.
The Holy Prophet Hazrat
Rehmatulil Alamin Muhammad Mustafa (PBUH) had prophesied the
assassination of Holy Imam Ali (A.S) and his issues. Regarding Holy Imam
Ali (A.S) He (PBUH) had Said, "O Ali (A.S)! I see before my eyes thy
beard dyed with the blood of thy forehead." They assassinated Holy
Imam Ali (A.S) at his finest time - the hour of standing before Allah,
the Exalted, during a prayer of submission, in the best of days, while
fasting during the month of Ramadan (Mah-e-Ramadan); during the most
glorious Islamic duties, while preparing to wage jihad, and in the
highest and most pure divine places, the Mosque of Kufa. May joy be to Amirul Momineen Moula-e-Kaenat Holy Imam Ali (A.S) and a blessed afterlife!
The crime of assassinating Holy Imam Ali (A.S) remains one of the most
cruel, brutal and hideous, because it was not committed against one man,
but against the whole rational Islamic leadership. By assassinating
Holy Imam Ali (A.S), they actually aimed at assassinating the message,
the history, the culture and the nation of Muslims embodied in the
person of Holy Imam Ali (A.S). In doing so, the Islamic nation lost its
guide of progress, and at the most wondrous opportunity in its life
after the Holy Prophet (PBUH).
Holy Imam Ali (A.S) suffered
from his wound for three days, and He (A.S) passed away on 21st of the
month of Ramadan (Mah-e-Ramazan) at an age of 63 years. During these
three days, He (A.S) entrusted his Son, Second Holy Imam Hassan (A.S)
with the Imamate of guiding the nation ideologically and socially.
During those three days, as during all his life, he never ceased
remembering Allah, praising Him, and accepting Him and His ordinance.
Likewise, he continued giving pieces of advice and directions leading
to good, pointing to the right, defining the way to guidance, explaining
the course for deliverance, calling for the observance of Allah’s
ordinances, and warning against following one’s ill desires and
set-backs from not carrying out the divine message. Such was the
heroic end of this great man! The loss to the Mission and the nation was
the gravest after the loss of the Holy Prophet (PBUH). By the death of Holy Imam Ali (A.S) the nation lost: A heroism that had become the song of the time; A courageous history that has never dreamt of its like; A wisdom no one can fathom, save Allah; A purity, the like of which was only in the prophets; An abstinence from the pleasures of life that could be attained only by the nearest to Allah; An eloquence such as to be the echo of Book; and
A jurisprudence, and a thorough knowledge of the laws of religion, that
made him the "gateway of the city" of the Holy Prophet (PBUH)
knowledge, and the authority to whom the Islamic nation referred in all
its affairs. Peace be upon Amirul-Mumeneen (A.S) the day he was
born, the day he was martyred on his altar, and the day he shall be
raised alive.
On the occasion of Maula Ali's birthday a mehfil was organized at Shia
Markaz Faridabad, a NCR city of Delhi. Local momneens and poets
participated in this mehfil. President Tanzeem-ul-Momneen Faridabad,
Janab Naqi Zaidi presided this mehfil and And Janab I.H. Jafari make
all the arrangements. Azad Zaidi Anwar, Feroze Wasi Rizvi, Affan Zaidi,
Saeed Zaidi, Raza Boxer, Manzar and Syed Rajat Abbas Kirmani recited
Kaseeda and Manqabat praising Maula Ali.
Faridabad is an
industrial city of Haryana which has good numbers of shia population.
They have their own shia markaz, where all program of azadari organized
every year...and it's growing day by day.
Explore more videos of Mehfil, Majlis, Nauha, Marsia, Matam at Youtube - http://youtube.com/ykmedia
दिल्ली के एनसीआर शहर फरीदाबाद में मौला अली का बर्थ डे 3 जून 2012 को बहुत ही अकीदत और श्रद्धा के साथ शिया मरकज में मनाया गया। फरीदाबाद के शिया मोमनीन ने इस प्रोग्राम में बढ़-चढ़कर हिस्सा लिया। कार्यक्रम की अध्यक्षता तंजीम-उल-मोमनीन के अध्यक्षता नकी जैदी ने की और अन्य इंतजाम आई. एच. जाफरी की देखरेख में हुआ। आजाद जैदी अनवर, फिरोज वसी रिजवी, अफ्फन जैदी, सईद जैदी, मंजर, रजा बॉक्सर और सैयद रजत अब्बास किरमानी ने कलाम पेश किए।
महफिल, मजलिस, नौहा, मर्सिया, मातम वगैरह के विडियो देखने के लिए हमारे यू ट्यूब चैनल पर जाएं -
http://youtube.com/ykmedia
Shayar Rehan Azami in Jaunpur Jashan
Pakistan's Shayar Rehan Azami equally famous in India. He known for his
Nauha, Marsia and other kalams (poetry). He visits Indian mehfils and
mushairas frequently. World famous nahuakhwan Nadeem Sarwar and others
recite his nauha. Shia world respect them for their contribution for
azadari.
This program Jashn-e-Malikat-ul-Arab was held in
Jaunpur (India) in 2004 and Nizim-e-Mehfil was Shyar Arshi Wasti. We
found this CD in our library recently. Shyar Arshi Wasti also known for
his poetry in urdu literary world.
Explore more videos of Mehfil, Majlis, Nauha, Marsia, Matam at Youtube - http://youtube.com/ykmedia
Pakistan’s
shias are in deep crisis. They are facing target killings in whole Pakistan, their
Zakreen’s killed by terrorists. Their religious places, their majlis, their
jaloos and sufi saint’s dargah are terrorist main target.
On April 20th there
was big gathering(All Pakistan Zakireen O Waizeen Convention) in Multan at Darbar Shah
Shams. On this occasion some famous and
important shia maulana, zakreen, nauhakhwans and many others were present. They
posed questions to Chief Justice of Pakistan why not he taking cognizance of
shia target killings in Pakistan,
why not such organizations are banned who are spreading terrorism in Pakistan.
They also announced to
establish Mukhtar Fore in every city and village of Pakistan
to protect azadari, majlis. Allama Nasir Abbas addressed the gathering.
Must watch and listen
this video to know more about this shia convention of Multan.Pakistan’s shia
needs dua’s from all over the world.
पाकिस्तान
में शिया टारगेट किलिंग के खिलाफ मुख्तार फोर्स का गठन
पाकिस्तान
के शिया इस गंभीर संकट के दौर से गुजर रहे हैं। उन्हें पूरे पाकिस्तान में टारगेट
किलिंग का शिकार बनाया जा रहा है। शिया जाकरीन, मौलाना, नौहाख्वान पाकिस्तान में
आतंकवादियों का शिकार हो रहे हैं। उनके धार्मिक स्थलों, मजलिसों, जलूसों और
पाकिस्तान में सूफी संतों की दरगाहों को आतंकवादी चुन-चुन कर निशाना बना रहे हैं।
20
अप्रैल, 2012 को मुल्तान में दरबार शाह शम्स में एक बहुत बड़ा सम्मेलन कर इसके
खिलाफ विरोध प्रकट किया गया। इस अवसर पर पाकिस्तान के जाने-माने शिया जाकरीन,
मौलाना, नौहाख्वान और अन्य महत्वपूर्ण लोग मौजूद थे। इस सम्मेलन के जरिए पाकिस्तान
के चीफ जस्टिस के सामने सवाल पेश किया गया कि वह बहुत छोटी-छोटी बातों का जब नोटिस
लेते हैं तो उन्हें शिया टारगेट किलिंग क्यों नहीं दिखाई दे रही है। वे क्यों नहीं
पाकिस्तान के हुक्मरानों को आदेश देते कि पाकिस्तान में शियों की हिफाजत का इंतजाम
किया जाए। क्यों नहीं ऐसे आतंकवादी संगठनों पर प्रतिबंध लगाया जाता जो पाकिस्तान
में आतंकवाद को बढ़ावा दे रहे हैं।
मुल्तान
में हुए इस प्रोग्राम में मुख्तार फोर्स के गठन का ऐलान किया गया। इस संगठन को
पाकिस्तान के हर शहर और गांव में फैलाने का संकल्प लिया गया। यह मुख्तार फोर्स
अजादारी, मजलिस, जुलूसों की हिफाजत करेगी। इस प्रोग्राम को मुख्य रूप से अल्लामा
नासिर अब्बास ने संबोधित किया।
इस
प्रोग्राम की पूरी जानकारी के लिए यहां दिए गए विडियो को सुनें और समझें।
पाकिस्तान के शियों को पूरी दुनिया के शियों की दुआओं की जरूरत है।
Riyadh, March 24, 2012 (ABNA) - Thousands of Saudi protesters have staged a fresh anti-government
demonstration in the eastern city of Qatif despite a violent crackdown
on protests in the oil-rich region.
The demonstrators demanded
freedom and urged the ruling Al Saud family to end the economic and
religious discrimination against the eastern area.
They also
condemned suppression of protests, calling on Riyadh to stop attacking
anti-government rallies. Saudi protesters also vowed to continue taking
to the streets until their demands are met.
Saudi Arabia's east
has been the scene of mass anti-government protests since last year with
demonstrators demanding justice and release of political prisoners.
Protest rallies are mostly held in Qatif and Awamiyah but despite a
violent crackdown on demonstrations, the protests are now spreading
across the country.
Protesters also want an end to economic and
religious discrimination against the oil-rich region. Several
demonstrators have been killed and dozens of activists have been
arrested since the beginning of protests in the region.
On
February 23, protest rallies were held across the province to demand the
prosecution of those who opened fire on demonstrators one week earlier.
Saudi security forces broke up the rallies using force and arrested
several demonstrators.
Riyadh has intensified its crackdown on protesters since the beginning of 2012.
''I've been asked too many times to explain how I became a Muslim. Nearly every time, I come up with something different.''
New Delhi, March 11, 2012 (ABNA) - I don't make anything up, but the acceptance of a
religion is complicated. It involves emotions, personal history,
politics, theology and philosophy and much else, too. So although here
I'm focusing on the philosophical factors, don't get the wrong
impression that I arrived at Islam as a result of purely philosophical
reflection.
I read my first book in philosophy
when I was about eleven years old, in around 1964. It was William E
Hocking's The Types of Philosophy , which I still think is good. After
reading it, I decided right then and there that I wanted to study
philosophy. I was brought up a Catholic, and consternation over the
teachings of the Church drove me to philosophy as much as anything did.
Hocking's idealism and mysticism seemed an appealing way to bring
together faith and reason.
In high school, I
became an avid reader of Søren Kierkegaard. For my sixteenth birthday,
my friends gave me six or seven paperback editions of his works. I also
started reading Camus and Sartre, and by the time I graduated, I
considered myself to be an existentialist. Tolstoy was another hero, and
I filed for conscientious objector status with my draft board as a
Catholic pacifist.
Within a year after entering
the State University of New York at Albany, I had switched from
religious to atheistic existentialism. Sartre and Nietzsche began to
loom larger than Kierkegaard. I was disappointed with the lack of a
strong opposition to the Vietnam War from the Church leadership, and
came to see religious belief as bad faith and an opiate for the masses. I
read a bit of Marx, but found Proudhon and Kropotkin more to my liking.
During my last year as a philosophy major at
Albany, I took a course on the problem of free will and determinism with
Ken Stern, who had studied at Oxford and took an analytic approach to
philosophy. The crisp logic and emphasis on clear thinking seemed like a
breath of fresh air.
I started to read everything I could find
by WVO Quine, whether or not I could understand it. At the same time, I
found my atheism challenged by TS Eliot. Was his religiosity just
another case of bad faith? Not likely, given the profound way he faced
up to what we had become in The Wasteland . I tried to keep my head
clear by focusing on logic.
I began graduate
study in philosophy at Rice University in 1976. When informed in my
second year that there would be no graduate courses on modal logic, I
invited fellow graduate students to a semester of seminars in which I
would discuss the philosophical foundations of modal logic, using
articles by Carnap, Church, Scott, Thomason, and others. My interest in
philosophical logic motivated the writing of my PhD thesis, Matters of
Substance .
I had also become interested in
Aristotelian ethics, stimulated by reading Alasdair MacIntyre's After
Virtue . MacIntyre's critique of liberal modernism came at the same time
that I had begun studying Islam, sparked by curiosity about the
revolution in Iran, and by a number of Muslim students I encountered at
Texas Southern University, where I taught philosophy from 1979 to 1989.
It
seemed to me that MacIntyre's arguments could be used to make a better
case for Islam than for Catholicism. MacIntyre was arguing that ethics
could only make sense in the context of a tradition that would give
substantive content to moral ideals and even to the standards of
rationality. Catholicism, however, seemed in a state of perpetual
retreat ever since the first onslaughts of modernity; and all too often,
the Church seemed to be supporting vestiges of the aristocracy. Islam,
on the other hand, seemed vibrant and imbued with an electrifying
spirituality, and to be on the side of the oppressed.
My
Iranian students introduced me to the work of Allamah Tabataba'i,
Shahid Mutahhari, Ali Shari‘ati, and others, but I ran across the works
of Seyyed Hossein Nasr in a used bookstore. Although I would not agree
to the traditionalism advocated by Nasr, his introduction to the
philosophical and mystical traditions in the Islamic world fascinated
me.
In esoteric Islam, I found that there was not only a variety
of philosophical tendencies, such as Illuminationism, Peripateticism,
and something called Hikmat al-Muta‘aliyah (transcendental wisdom), but
also poetry, art, political ideas, various kinds of rational mysticism,
some of which merge into the philosophical tendencies, and criticism of
the superficial limitation of Islam to details of rituals and rules.
The
features of esoteric Islam I found attractive were particularly
prominent among Shi‘ites and Sufis. The Shi‘ites also seemed to have a
long history of intense interest in social justice. The source for all
these ideas turned out to be ‘Ali ibn Abi Talib, the cousin of the
Prophet Muhammad and first Shi‘ite Imam, (may the peace and blessings of
Allah be with Muhammad and with his progeny).
So,
I thought that if ever I were to become a Muslim, I should most
certainly be a Shi‘ite, as the devotees of Imam ‘Ali are called. My only
problem was that I didn't believe in God. I decided to teach a course
on the philosophy of religion at TSU in which I would review the claims
of the major religions and at the same time, re-examine the arguments
for and against the existence of God.
This review of the world's
religions only intensified my interest in Islam. It seemed to harmonise
themes from Judaism and Christianity with attitudes in its mysticism
more commonly found in Hindu and Buddhist thought. But the philosophical
evaluation of the arguments for the existence of God left me as
convinced as ever that none of them were sound.
As
for the arguments against the existence of God, it certainly seemed to
me beyond credibility that the world should contain any sort of giant
mind without a body. Then it occurred to me that the way I was thinking
of God was much too limited. What I was rejecting with my atheism was
not God but an idol.
The Muslim philosophers and Sufis said that
God was not a mind, not even a substance, but just pure unadulterated
being. Even if I couldn't prove that in addition to the beings of the
world there is also Being, I couldn't find any knock down argument
against it, either. Why not? William James and the "will to believe”
also gave me encouragement.
The character of Imam
‘Ali was a relentless inspiration. He was a persistent defender of the
weak and oppressed, a poet, a treasury of practical wisdom, a
theologian, a statesman, a paradigm of virtue, courageous, insightful,
humble, faithful, patient, and he had a sense of humour. How could he
have been wrong about the existence of God? I might make a jumble of the
arguments, but he seemed to see the matter with such clarity as to
leave no room for doubt.
Certainly emulation of such a person
would be a noble thing, but such emulation would be far less than noble
if there were no god, and so, God must be! These are the sorts of
thoughts that occupied me until somehow the "Why not?” of doubt – of
thinking that in some sense maybe it could be true that God exists –
became "OK, that can be taken as true”, and then "Indeed, God is!” Then,
when some American Muslims asked if I were a Muslim after Friday
prayers at a mosque in Houston, I recited the Muslim confession of
faith: " Ashhaddu an la ilaha illa Allah, wa ashhaddu an Muhammadan
rasul Allah .” (I bear witness that there is no god but Allah and I bear
witness that Muhammad is the apostle of Allah.)
I
still like the logic chopping of analytic philosophy, and its clever
ways of dealing with paradoxes and quandaries. Too often, however, it
seems to suffer from a lack of spirit, a lack of profundity, a lack of
faith. Of course, there are exceptions; but as a rule, analytic
philosophy seems to share many of the vices that pervade contemporary
post-industrial society: over-reliance on technical expertise and
over-specialisation, over-confidence that science can answer all the
questions worth asking.
But I didn't become a
Muslim because I converted from analytic to Islamic philosophy, although
I did become interested in Islamic philosophy around the time of my
conversion. What seems most valuable to me in Islamic philosophy is its
spirit, its retention of the idea of the philosopher as the wise man
searching for truth and leading a simple life. Islam has its own
special, very intense flavour of love that is especially prominent in
its ‘ifran (mysticism, gnosis); and if philosophy is love of wisdom,
then Islamic philosophy is the expression of this intense mystical love
in its yearning for wisdom and direct understanding.
I
came to Iran in 1990 and started teaching Western philosophy of
religion in the analytic tradition but from my own budding new Muslim's
perspective. The first lectures I gave in Tehran have been published in
the international journal published in Qom, Al-Tawåíd , starting in
1993. I began with thinkers like Plantinga and Alston for whom religious
experience plays an important role.
Against them, I argued that
religious beliefs are neither properly basic nor justified on the basis
of religious experience, and that the rationality of religious belief
requires us to provide reasons for belief. At the same time, I argued
that the traditional arguments don't work in the present intellectual
atmosphere, and that what could be taken at one time as self-evident
premises cannot be so taken any longer. Any satisfactory reasons that
can be given to justify religious belief today must rely upon rational
insight and conscience.
These are sufficient to provide
certainty for the believer, but they won't convince the unbeliever who
stubbornly refuses to admit the need for religious explanations where no
other are available. Hence, the rationality of one's faith is to be
established not by proving its content by a logical demonstration, but
by making plausible the view to which religion invites us.
Currently,
I've been studying the writings of William Hocking, again, and finding
that they still contain valuable insights that often seem to work better
for Islamic than Catholic theology. Full circle.
Hajj
Muhammad Legenhausen is associate professor of philosophy at the Imam
Khomeini Education and Research Institute in Qom, Iran, and author of
Islam and Religious Pluralism (Al-Hoda).
The widow of martyr Dr Mohammad Ali Naqvi said in an interview that he
found his husband as patient and thankful to Allah. She appreciated his
work and she takes pride to be called his widow.
Karachi, March 11 (ABNA) - She
said that Dr Naqvi deserved martyrdom and she knew it is honorable
death for him. She said government and judiciary is responsible for lack
of justice in Dr Naqvi case.
She
said that not only her children but Imamia Students Organization’s
member were also left orphans. She said his thoughts and targets are
alive now. He wanted to see Millat as revolutionary, anti-Imperialism
(U.S.) and a follower of Islamic Jurisprudent (Wilayat-e-Faqih).
Syeda
Kaniz Batool Naqvi had married Dr Naqvi in 1971 and she remained loyal
and a companion and helper to him during 24 years married life. She and
her family are bound to actively follow the martyr Dr. Naqvi’s mission.
This interview was conducted on 17th martyrdom anniversary of martyr Dr Naqvi.
To a question, she said, Dr Naqvi wanted the supremacy of Islam and Millat and called her partner in his work.
She
said that she was proud to be a widow of martyr. She said that martyr
Dr Naqvi informed her on the marriage that his first marriage was with
the ISO and she never mind that. She said Dr wanted children to be
trained according to teachings of Muhammad (S.A.W.W.) and
Aaal-e-Muhammad (A.S.) and he also attached importance to contemporary
education.
She
said Dr Naqvi was not scared. She said Dr Naqvi said in his will that
no post-mortem should be conducted. That means he was aware of
martyrdom. She said that despite the fact that Dr Naqvi embraced
martyrdom because of his organization but he deserved martyrdom.
She
said that government and judiciary should have done justice and should
have punished the culprits who murdered Dr Naqvi. Our Millat should also
have shouldered responsibility.
She
said that targets and ideals of martyrs remain alive. Martyrdom doesn’t
mean that Dr Naqvi’s mission should be abandoned. No. To continue his
sacred mission should be emulated by youths.
The
widow of Dr Naqvi said that evolutionary process of Millat continued
successfully. Today, there are many organizations that are working.
Millat’s awareness has been raised.
She
said that their daughter had asked Dr Naqvi about his personal desire
and he replied that he wants meeting Allah (Liqa Allah). He had no other
desire. However, nationally, he wanted to see his Millat a strong
Millat. Situation is relatively better but target has not been attained
so far.
She
said that despite paucity of time, he paid attention to children and we
had no complaint about that. His all works were the most organized and
he shouldered all sorts of responsibilities with full attention.
She
said that she and family are still active in the organization according
to their limited capacity. She was grateful to Allah Almighty for this.
Visiting Holy Kaaba is lifetime achievement. Every Muslim on this planet always desires to visit at least once in life. Many who visited there don't know the inside things about Kaaba
Here at Shiaazadari Network we are presenting a YouTube video first time, which give us clear picture about Kaaba.
In this famous story, Musa meets Khidr, seeking to
gain knowledge from him. When they first meet, and Musa expresses his
desire to learn from Khidr's knowledge, Prophet Khidr warns Musa,
telling him that "You will not be able to have patience with me."
(18:67) Musa says he will be patient, and the two continue their
journey. During their journey, Prophet Khidr puts a hole in a boat,
kills a child, and repairs a wall. These acts perplex Musa, and he
questions Khidr after each one.
When Prophet Khidr ends the journey
because Musa did not have the patience to learn from him, he explains
the wisdom behind each act. He damaged the boat so the local tyrant
would not usurp it, he killed the child so that his actions would not
make the parents lose their faith, and he repaired the wall so the
orphans could have their father's treasure that belonged to them. On the
surface, all of Prophet Khidr's acts seemed strange to Musa.
But those
with wisdom know that in any action there is more than meets the eye,
and we should do our best to be patient and learn all we can about the
context of the situation before acting on it. (Also see: Degrees: Three Points on Knowledge)
This story provides good background for an issue that has been
discussed in the Shia world for years: the apparent contradictory
actions of some of the Imams (peace be upon them) versus the others.
Many
people have asked why Imam Hussain (peace be upon him) decided to go
and fight against the tyrant of his time, and why Imam Hasan (peace be
upon him) entered into a peace treaty. Why did Imam Ridha (peace be upon
him) cooperate with the government, while Imam Sajjad (peace be upon
him) distanced himself from the government? There are books devoted to
answering these specific questions, so we won't go into it here. But the
short answer is that every Imam that we have has had a different
situation and lived in different and varied environments.
This is
actually a blessing for us, as we can study the lives of the Imams and
how they acted, given all of their different situations. Thus, we can
apply these to our lived the best we can. In Ayatollah Mutahhari's book A Survey into the Lives of the Infallible Imams,
he goes deep into this subject and relates a story involving Imam Sadiq
(peace be upon him). We shall end with this story as the Imam
beautifully explains the superficial differences in the lives of the
Infallibles and what we should really be focusing on in terms of
religion.
Sufyan
al-Thawri visited Imam Sadiq and objected to the Imam wearing fine
clothing, since the Prophet (peace be upon him and his progeny) did not
wear such garments. The Imam said, "Are you inferring that since the
Prophet used to live in that way, everyone else should o the same until
the end? Do you not know that this is not a part of the Islamic
commandment? You must act and think upon wisdom. You must use your
intellect and take time and place into consideration. The Prophet used
to live a middle class lifestyle appropriate to his time. Islam commands
equality and compassion.
We must observe that this was the lifestyle of
the majority at that time. Of course, as the Prophet was the leader,
people used to give up their wealth and their life for him, and it was
possible for him to have all kinds of lifestyles. However, he never took
advantage of that, even though it was all available to him. Islamic
commandments denote sympathy compassion and equality. They stand for
justice and fairness. It is the soft and delicate methods which stop the
frustration in the soul of the poor and prevents a friend or a
neighbor, or whoever may be watching your acts, from becoming upset. If
the luxurious lifestyle that is available now were possible during the
time of the Prophet, then he would not have conducted his life in that
way. People are given personal choices on the aspect of dressing up, and
may choose whether to wear old or new clothes, in whichever material or
style they prefer.
Religion does not pay attention to such matters.
What is important in religion are issues such as sympathy, compassion,
equality, justice and fairness." The Imam then added, "And as you see me
now, I am aware of the responsibilities towards my possessions; thus,
there is no logical or spiritual difference between my method and the
Prophet's." (A Survey into the Lives of the Infallible Imams by Ayatollah Mutahhari, page 8)
