Mass Shootings in Orlando

A mixture of hatred, radicalism and mental instability

Shia Wisdom

It saddens us that a month doesn’t pass without having to mourn or condemn an act of terror against innocent civilians around the globe. The last string of those cowardly attacks that assumed the lives of many civilians was Orlando FL, in the United States of America, when a man later identified as Omar Mateen opened fire at civilians inside a club and murdered 50 people.

It is heart breaking and astonishing to witness a US born, US raised citizen turn to become such a violent individual, filled with outrageous amount of hatred toward anything that is qualified as “different”. There have been reports of mental instability within the character of Orlando attacker, yet there are facts that need to be stated. Continue reading Mass Shootings in Orlando

DEPRESSION

Zeinab Alsheraa

What is Depression?

There is a distinct difference regarding situational depression and clinical depression. While one may have felt sad or melancholic at times temporarily, feeling depressed can be a common reaction to loss, struggle, or an injured self-esteem. Profound feelings of sadness—feeling helpless, hopeless, and worthless—lasting for many days and keeping an individual from functioning normally, is clinical depression. It is not a sign of personal weakness and cannot be willed away or “gotten over,” for it is a change in the neurochemistry of the brain. Clinical depression needs professional help for treatment.

Causes of Depression

The causes are many: genetic, psychological, and environmental factors are often at hands involved. No one knows exactly what causes it, but it can occur from a variety of reasons. While genetics may play a role, the way one solves their own problems and handles the situations and challenges thrown in life may alter the mood-chemistry of the brain. Those with low self-esteem,who have a constant pessimistic view of life, who are consistently overwhelmed with stress, or who have a severe illness are prone to depression.

Could even a devout Muslim be depressed?

Yes. Being a Muslim means one submits their will to God and has full faith and trust in Him. But this does not make one invulnerable to life and the dunya. Anyone may succumb to grief and loss or have an illness like depression linked in their genes. It is not a sign of weak faith—suicide is. “And make not your own hands contribute to your destruction; but do good; for Allah loves those who do good” ( 2:195 ). God does not try a person beyond what they are capable of, despite the feelings of sadness, one would understand that solutions do not lie in ending one’s life. Islam does not require people to be superhumans, if one is experiencing negative feelings, they are encouraged to resist them, just as they are encouraged to resist any harmful acts or desires. Islam teaches not to hate or harm oneself but to have dignity, self-respect, and protection.

What to do with depression

There is a common misconception that the best way to cure depression is by going to the sheikh instead of the doctor. Allah is the greatest healer and Allah has created medicine and allowed people the ability to understand that and become healers. Allah promotes the use of doctors for they are His instruments to heal as well. This is similar to the concept of working; one works to feed themselves, they do not sit idle and expect God to feed them. A man once asked the Prophet, “O Messenger of Allah, should I tie my camel when I am away from it and trust in Allah, or should I untie her and trust in Allah?” The Messenger of Allah said, “Tie her and trust in Allah.

The responsibilities of having depression is not, however, to demean prayer and disregard the power supplication holds; it is encouraged to pray, but to also seek medical assistance. The responsibilities, on the other hand, are to have patience and consistency. “And never give up hope of Allah’s soothing Mercy: truly no one despairs of Allah’s soothing Mercy, except those who have no faith” (12:87). When seeking assistance from a doctor, one should be patient if medication does not work immediately—depression is an illness, and not all illnesses have cures or medications that are immediately effective. Just like any other illness, the doctor must find the right drug/therapy that works best for a specific patient, so one should not give up.

In an interview done with people who survived suicide attempts by jumping off the Golden Gate bridge, it is often they regret their decision in midair, if not before. One survivor even said “I instantly realized that everything in my life that I’d thought was unfixable was totally fixable—except for having just jumped.”

Time for new World Order

(Political insolvency on all fronts is leading to narrower options)

By: Hussein Al-Rumaithi

Although many observers are skeptic of the phrase ‘world order’, yet its definition in the post 9/11 era has mandated new interpretations regarding many political, economic and social concepts around the world. Discussing any of the previous eras, whether post WWII or post-Cold-War era is bound by one unifying notion, which makes theorizing and governance more feasible and approachable than the current realities around globe. The fact that world order was centered around the concept of STATE was inevitable since the global ideological struggle (Capitalism VS Communism) was based upon application by state. Therefore, neither sides was ready to accept any alternative for the presence of state and its authority, even though the competition between the poles was more like a clash and conflict.

The rise of non-state actors and their overwhelming influence in decision-making circles has placed the international community with several obstacles without any evident solution in the near future. The influence and role of many intergovernmental non-state actors is also bound and limited by many variable and new domestic or regional legislations, which only expands the power of non-governmental actors around the world. In addition, majority of global actors and IGOs have not been able to cope and align themselves with new political guidelines and criterions to contain the means and factors behind emergence of non-state actors. However, there are many non-governmental actors around the world with superb record in helping humanity and aiding states in law and order promotion. Nonetheless, the violent non-state actors or what the modern world call terrorism and rouge elements are the actors that influencing our world today. Unfortunately, the notion of proxies has been transformed into having non-state actors as allies in a certain country or region to mandate certain policies and gains, which only complicates the job for the international community.

Narrowing down the focus of this subject would be facilitated if the Middle East is considered as a study case, where non-state actors have been the real cause of distress and instability or order and stability in some cases. In addition, the influence of this geographical region in the world contains many other aspects other than political variables, due to its complex ethnic, religious and sectarian divisions, which have been politically mobilized and misused.

Fortunately or unfortunately is a judgement for future generations, yet modern non-state (non-governmental) actors have been able to achieve and accomplish much farther goals and gains than many states in the region. Although the resources and means of wealth were always controlled by the states, yet Middle Eastern governments have proven to be the most incompetent around the world, even though they had numerous models and examples from around the world. Therefore, non-governmental organizations have been able to create complex and well-built social networks and popular bases for themselves. The influence of those NGO came to reality and was capitalized through organized and planned political endeavours, armed conflicts, and violent methods and in case of Yemen total take-over of power and ousting a government. The efforts of the international community has proven to be unworthy as the mindset of those organizations is still unclear, since majority of the conflicts are still ongoing. Therefore, finding solutions and placing authority in the hands of legit and elected governments is far from the reach.

The notion of categorizing states by their cooperation with the international community, economic distribution to the world markets and alliances has been useless, as conceptualizing the world based on realism and liberalism is irrelevant.

To be continued

When order prevails result is: …

 

By: Hussein Al-Rumaithi

The title of this article can be presented as a statement or a question and since the answer is unconditionally assented and acknowledged, it would be meaningless to discuss any possible ambiguity of such statement. Abiding by order, rules and guidelines is not only an essence of showing class, it is a path to success and being able to accomplish based on outlined and set goals and progress. The holy Quran grants great importance to order and discipline, where the 4th verse of chapter 61 presents the perfect metaphor for orderly conduct and order. “as though they are a single structure joined firmly”. The holy Prophet of Islam emphasizes on the notion of order in all affairs and actions, where it seems without order the emergence of effectual results are doubtful.

The primary foundation of Islam as a religion and a path of life is solely based on orderly fashion conduct of deeds, decisions and action that includes every aspect of a Muslim’s daily affairs, whether personal, religious or interactional. Among the most repetitive advices by elders and teachers to youth, is the importance of organization and allocating time and efforts accordingly to have successful results. We all remember the famous quote, which has probably been said by majority of teachers around the world (Don’t leave your studying and projects till the last moment). The core of this statement is linked to organization and having order as a way of life, which will reflect on personality, characteristics and someone’s view before the public as well.

Imam Ali (P.B.U.H) has placed order and its importance in second place after being pious, which in addition shows that among the primary signs of being a pious person, being organized and adherent to order is given. Therefore, majority of Islamic scholars have determined that Islamic jurisprudence prohibits breaking the laws and orders of a society, such as speed limits and traffic rules. Failure to adhere with these rules, would destabilize the order and safety of a society and those two aspects are the primary essences of an innovating and smart society.

The notion of order in supplication is also among the important in Islam, where moderation and wise time allocation for supplication and prayer is necessary. Imam Al-Sadiq states in a narration that over-doing supplication would lead to reluctance from prayer and supplication, which means this spiritual and religious aspect of a Muslim’s life must abide by rules and orders of life. The five prayers/day are the obligatory prayers and anything else such as random supplications can be done during other daily tasks, as only repeating certain phrases and words are sufficient to be considered as supplication. In addition, unlike other religions granting total time and self to religion and its institutions has been disavowed by Islam, and the importance of forming family and working to provide for this family is considered among the best deeds and supplications to Allah.

Fortunately, Islam has presented the perfect means of organizing and adhering to orders and feasible rules in society, whereas as mentioned earlier the entire length of an individual can be covered by Islamic order and organization codes. Islam presents advice and solutions in maintaining order for:

  • Social interactional order
  • Personal life affairs, such as personal hygiene
  • Time management
  • Fulfilling covenants and contracts
  • Management of supplication and prayer order
  • Expenditure order and management
  • Military order and organization

There are numerous other aspect, where the lives of Prophet Mohammad and his holy household would present hundreds of examples and models for ordinary humans, where order becomes the essence of any action and decision in their lives.

Terror in Baghdad

 

The continuous bloodshed and ravished life in Iraq

SHIA WISDOM

It is heartbreaking that not long ago the world mourned the innocent lives of Belgium terrorist attacks and Paris, where Daesh claimed responsibility for, yet today a new wound has been added to the devitalized body of Iraq. Yesterday the Iraqi Capital witnessed a series of terrorist acts against innocent civilians in crowded sites and markets, where dozens of people mostly women and children lost their lives. The pictures being circulated from after the attacks are devastating and heartbreaking and the amount of innocent children with severe wounds or ravished corps would only translates the horror and pain a parent would have to experience.

According to early statements by Iraqi interior ministry, the cars carrying the explosives and terrorists were entered to the area with official badges, license plates and uniforms belonging to the ministry. This statement only shows the incompetency of Iraq’s political and bureaucratic elites in diminishing corruption and favoritism that has costed Iraq thousands of innocent lives and billions of dollars. In addition, the continuous failures of Iraq’s ruling elites to establish healthy, transparent and strong infrastructure and steady service of basic necessities is beyond apprehension. Meanwhile, the international community must place enormous pressure on the Iraqi government to implement influential and actual steps toward crushing and diminishing corruption and favoritism in Iraq. The massive flow of suspicious transactions, the normality of bribe and bribery in government’s institutions and infiltrated security agencies must be the priority of any Iraqi government.

Shia Wisdom urges the respected religious authority in Iraq, illustrated in Grand Ayatollah Sayed Ali Al-Sistani, the Iraqi people and all conscience and patriots of Iraq to form a unified front that supports drastic change and reform through peaceful means. The past months and weeks have shown the Iraqi masses are capable of change and reform, yet they need to be cautious for any political entity that might use their march and movement for own interests.

Shia Wisdom and staff offer their sincere condolences to the families of all those fallen in the terrorist attacks of Baghdad, asking the almighty to grant them patience and tranquility and gives mercy to the victims.

Shia Wisdom  

Imam Ali Ibn Abi Talib (P.B.U.H) – part 1

 

Misconceptions & fabrications

By: Hussein Al-Rumaithi

The two personalities in history with the most fabrications, alterations and misconceptions

against them are the Holy Prophet of Islam Mohammad (P.B.U.H) and his rightful successor Ali Ibn Abi

Talib (P.B.U.H). As discussed in previous articles the notion of fabricating misconceptions and wrong

information about the Prophet is rationally understood, as any tyrant that uses the name and slogan of

Islam must do the following:

 Distort the image of Prophet Mohammad.

 Fabricate brutal and barbaric actions and decisions carried by the Prophet to legitimize crimes.

 Fabricate supressing and crushing freedom of expression must be linked to the Prophet’s

tradition, by fabricating narrations and stories about him doing the same thing.

Therefore, witnessing the barbarism and brutality of today’s self-proclaimed Islamic states and

terrorist organizations is linked to the distorted image of Prophet Mohammad, portrayed by tyrants of

Umayyad and Abbasid dynasties. However, distorting the image of Imam Ali was another method for

altering the image and reputation of Prophet Mohammad as well, since history states that Ali was

raised, nurtured and taught solely by Prophet Mohammad. Ultimately, distorting the image of Ali Ibn Abi

Talib would translates to failure for Prophet Mohammad as a care-taker, teacher and a father in-law.

In addition, to targeting the Prophet of Islam by taking aim at Imam Ali, tyrants and their aides have

been able to accomplish many goals that vary from politically motivated to ideologically, socially,

religiously and even military. Therefore, the hazy vision surrounding the personality of Imam Ali would

never be worthy of assuming the post of Caliphate, or title of most knowledgeable man after the

prophet and other attributes granted to Ali by the prophet himself. The hostility toward Ali Ibn Abi Talib,

his household and followers is undeniable, where slaughtering, displacement and persecution was the

usual end of them. Therefore, it would be beneficial to examine some of the most known and

widespread misconceptions about Imam Ali Ibn Abi Talib (P.B.U.H) that are completely false and their

falsehood can be proven by an overwhelming consensus in Islamic tradition.

The birth of Imam Ali (P.B.U.H)

According to unanimity of scholars, the birth of Imam Ali happened on the 13th day of Rajab

(Lunar Calendar) on the year 601 AD. However, the miraculous fact about the birth of Imam Ali

according to historians is the events surrounding the birth time, which includes the Ka’ba in the holy city

of Mecca. Upon the time of Ali’s birth, once his mother (Fatima Bint Assad) began to have contractions,

she approached the house of God (the Ka’ba) and ask for the aid of almighty. Witnesses’ testimonies

indicate, the wall burst open and Fatima entered the house of God, then the wall came back together

and anyone attempting to open the door failed to do so. Three days later, Fatima Bint Assad came out of

the Ka’ba from the same split in the wall after it happened again, while carrying a child and that child

was name Ali by his father Abi Talib.

Although during the Umayyad era, many of Ali’s attributes and well characters were denied,

challenged and distorted, yet the consensus among Islamic scholars about the birth of Imam Ali inside

the house of God is undeniable. Here are some of the most respected and known Sunni sources that

affirm the news of Ali’s birth inside the Ka’ba.

 Al-Mustadrak Ala Al-Sahihain by: Al-Hakim Al-Nisaburi

 Kefayat Al-Athar by: Al-Kanji Al-Shafi’ie

 Al-Tafsir Al-Kabir by: Mohammad Al-Alusi

 Moruj Al-Thahab by: Al-Masoodi

 Tathkerat Khawas Al-Umma by: Sibt Ibn Al-Jozi

 Al-Manaqib by: Mohammad Saleh Al-Tirmidhi

Note: all of these famous Sunni scholars have affirmed the authenticity of any tradition that states

Ali Ibn Abi Talib was born in the Ka’ba. There are tens of others sources, yet the mentioned sources in

this article shall be sufficient.

The title: Commander of the Faithful

Among the most famous titles allocated to Imam Ali (P.B.U.H), one title is very special and

outstanding more than others, yet it was the first one taken from him and used by every tyrant that

ruled the Islamic Empire. The title is ‘Commander of the Faithful’. This title holds a great deal of

importance, as it grants the bearer a religious legitimacy alongside his political authority. Although there

are numerous narrations that indicate this title was solely granted to Imam Ali by the holy Prophet, yet

as mentioned all Caliphs and self-proclaimed commanders of the Islamic Empire used this title and

called themselves: Commander of the faithful. The legitimacy of this title for Imam Ali has been

confirmed by several Shi’i and Sunni sources, where either by direct testimony this fact is stated, or by

giving a clear indication the prophet identifies Ali as Commander of the Faithful.

 Kitab Al-Kafi by: Al-Kulayni (Shi’i source)

 Al-Amali by: Sheikh Al-Sadooq (Shi’i source)

 Al-Mustarshid by: Al-Tabari (Sunni source)

 Helyat Al-Awlia’a by: Al-Hafidh Al-Isfahani (Sunni source)

 Tarikh Ibn Asaker by: Ibn Asaker (Sunni source)

 Al-Mujam Al-Sagheer by: Al-Tabarani (Sunni source)

There are tens of other sources that affirm this notion and allocation of the title to Ali Ibn Abi Talib

by the Holy Prophet.

To be continued.

Resolution Methods for Privation & Adversity

Part 14: The economic factors for generating, sustaining and developing wealth to fight poverty (10) (Stimulating wealth flow)
(Based on the thoughts & theories of Ayatollah Sayed Murtadha Al-Shirazai)
By: Hussein Al-Rumaithi
The flow of wealth and funds will result in active and healthy economy, where citizens have access to funds for consumption, transactions are facilitated and inflation is contained and reduced. However, accumulation of wealth and funds, will freeze and prevent them from a healthy flow in the markets, which will also prevent the creation and flow of new wealth and fund generation methods. Therefore, the Islamic system has discouraged accumulation of wealth and the 34th verse of Quran’s 9th chapter indicates: “and those who hoard gold and silver and spend it not in the way of Allah, give them tidings of a painful punishment”. (Note: the phrase way of Allah would not necessary hold a religious aspect, as other verses of the Holy Quran and traditions of Prophet Mohammad and his holy household, indicate that any action, deed, statement and effort which would benefit the people is considered an action in the way of Allah.)
The prohibition of accumulation in this verse is not bound to gold and silver, but since those two items are the most notable and known examples their names are mentioned. Presently, states around the world have maintained a continuous policy of wealth accumulation under the name of (RESERVE) or (Emergency fund). Unfortunately, billions or hundreds of billions in dollars and precious metals are stashed in reserves and funds, where the entire management process of these funds are granted to administrational bureaucrats.
Nevertheless, the methodology of Imam Ali (P.B.U.H) shows that funds received from taxation or other sources were granted to the masses immediately, as Imam Ali never left any funds in the state treasury at the end of the day. This methodology and policy of Imam Ali would assure that all the funds and wealth of a nation is directed to the masses, including the lower class. Therefore, poverty and privation is minimized vastly, flow of wealth leads to stronger economy and this trend would ultimately benefit the state and its citizens on all levels and aspects. In general, once the consumption ability of the masses is increased, the investment opportunities are available in a broader range, infrastructures, cultivation, manufacturing and mining are sought to be excellent opportunities for wealth growth. Nonetheless, this strong and healthy economy would translate into an ability to pay more taxes, which will also end up in the hands of people in different shapes, services and plans.
Therefore, pouring the reserve funds into the hands of the masses would create and enormous direct and indirect ability to diminish poverty and privation, which would lead to a stronger state and public. This method would also increase the gross domestic production, which is the real reserve fund and power that could support and sustain any currency regardless of the size of an economy.
According to some historians and researchers, the necessity of stimulating flow of wealth and funds was among the primary reasons behind the Prophet Mohammad’s decision to change the goods exchange methods to currency and monetary system. The system considered gold and silver as standard for exchange, comparison and equivalency, where the worth of the currency was set. Therefore, for instance 1 Dinar was equivalent 4.6 g of gold and other measurement.
The shift to this system enabled the consumers to explore various options for trade transactions, as transportation and other related aspects to any trader deal were facilitated. Therefore, exchanging a good for another was not the method to conduct a transaction, which also prevented some goods being kept aside until expire, because the goods exchange method made them unpopular.

SINCERITY OF INTENTIONS

By: Zeinab Alsheraa
During ethical dilemmas the issue of whether something is morally principled can be determined by the ends justifying the means or the idea that “it is the thought that counts.” In all cases, the purpose and intentions are always taken to consideration. Then comes the issue of whether the intention is justifiable or sincere. Without a sincere intention, all actions then become invalid, especially towards God, since it is the pillar of worship and the prerequisite of an action to be accepted.
Types of Intentions
There are three types of intentions that engulf the basic motives of people. They are the underlying reasoning behind any action—for nothing is done simply just because.
1- For Self
This is the merchant of intentions, when actions are calculated specifically to see what outcome would provide the most benefits to oneselves. This is the idea that ‘if I help this person today, then tomorrow they may help me when I am in need.’ People will perform a task if they are bargained a benefit from it. This may be a direct benefit, such as a favor owed, or indirect such as self image. Someone may act in accordance to what will give off a desired appearance towards oneself. For example, a person may help in a nursery to give off an image that they are gentle and loving. Their overall purpose is their self image and pride, despite their actions.
2- For Others
These intentions are to please others. This is where people crave the approval and attention from others, desiring likes on their Facebook posts. This builds upon the idea of seeking validation from others and attempting to please society by “fitting into” its social constructs.
3- For God
This contains the truest form of sincerity. The intention for God can be broken down into a summary by Imam Ali, “a group of people worship God out of desire for reward; this is the worship of traders. Another group worships God out of fear; this is the worship of slaves. Yet another group worships God out of gratitude; this is the worship of free men.”
How to be Sincere
Doing good actions
The more right one does, the closer they will be to God. When one is closer to God then they will be more sincere and will be led to a more sincere path, for a line in the Quran reads “As for those who strive in Us, We shall surely guide them in Our ways” (29:69).
Attaining knowledge
One must first be educated and informed about their actions. They must need to know what their actions will result of so one can be guided by the true faith. Knowing right and wrong and the outcomes of certain decisions, one would be compelled to have a more integral action.
Having honesty
This is where one must admit if an action they have performed is not as it appears to be. If one assumes that another has done a righteous action when they really have not, they must answer truthfully, to leave room for sincerity with their honesty.
Being aware
The clearest way to have sincerity is to be aware of what can affect your sincerity. Three things have the most prominent way of affecting one’s intention:
1- When you known when others are watching
Knowing that someone else is observing you can turn your purpose towards pleasing/impressing that person instead of God. The best way to avoid this is to simply perform certain actions away from the public view.
2- When you want to gain something out of it
This again is being a bargainer, only doing an action in order to attain a result. One should prioritize and not guarantee themselves anything but the pleasure of God from any deed carried out.
3- Self Satisfaction from the action
This is one to be wary of since it is about pride. One might have done something and believed it to be for the sake of Allah but then afterward they feel prideful of their action and carry enigma that they are better than others. This foils any intention a person may have had if their intention in the beginning does not match their motive at the end. The best way to avoid this is to remain humble and not expect any outcome or credit.
Sincerity is a result of certainty. The lack of sincerity and the suffering ostentation relate to the wavering faith of a person. There is a distinction between the awareness of faith and the certainty of it and the latter completes the circle of a believer’s faith by validating their intentions.

HOW THE WORLD WILL ACHIEVE JUSTICE

by: Zeinab Alsheraa

The problems ranging in today’s society stem off the issues of injustice. The world has deviated from Hitler’s Nazi regime to the Ku Klux Klan and other forms of racism. Sexism has come and not left the premises along with prejudice. In the case after 9/11, Muslims still feel the effects of 9/11’s misinterpretations of the whole religion of Islam. Out of fear and to give a false sense of security, people began to generalize and label ‘Muslims’ as terrorists in order to purge their fears onto anything for a feeling of comfort knowing who the ‘bad guy’ is. Is it fair to the 1.6 billion peaceful Muslims to have a group of attackers speak for the faith of Islam at large? These acts of prejudice, racism, and bigotry in general ostracize individuals and in turn demote equity. But God does not leave his servants astray in an environment that hinders fairness. The prophets were first sent to lead the people and now it is the imams that can enlighten the people to the path of due process.

What is Justice?

Intrinsically, it is the ultimate set of virtues encompassing all morals that ultimately lead to peace. Islam has encouraged and exalted it through abundant verses from the Quran.“Allah commands (people) to maintain justice, kindness, and proper relations with their relatives. (16:90)” There are two prominent forms of justice in this life: justice towards God and justice towards society.

1- Justice towards God:

This is the utmost revered concept and title of credibility of justice. It is not possible to achieve justice to Him because Allah does not require anything and is self-sufficient. But this form stands for believing in the Lord and conveying sincerity and love towards Him. This is where the acts of constant worship and rigid obedience come into place, along with the persisting efforts to stray away from any displeasures towards Him.

The injustice of this is self-wronging; the negligence and disobedience to God. The result is humility and disappointment.

2- Justice towards society:

This form can be achieved through the practice of adhering to individuals’ rights, abstaining from mistreating them, have sympathy to those in fragile conditions (such as poverty, weak health,etc.), and treating them with dignity and courtesy. Amir Al-Mu’mineen stated “you should desire for others what you desire for yourself and hate for others what you hate for yourself.”

The injustice of this occurs when the rights of individuals are neglected, their dignities disrespected, and interests disregarded. This behavior leads to social corruption. The lowest point of social corruption is harming a weak individual that has no means of defending oneself except to supplicate to God.

 

Promotion of Justice in this Dunya

The Prophet had stated before his departure of the dunya that he has left behind two things for the Ummah to follow: the holy book and his family. In order today to have equity one must differentiate before right and wrong and what better way to do so then to follow the Ahlul-bayt? They may have been faced with different situations then we may face today but the beauty of Islam is that its teachings transcend all limits. It is a religion for all places, people, and time. Despite any changes that may take place, the principles from Ahlul-bayt are applicable and prevail to any situation. Sometimes a simple issue may be complicated by technicalities and opinions but in remembering the principles of Ahlul-Bayt, the right choice becomes lucid. In order to put things into perspective in any situation, one only needs to ask “Would Imam Ali or Lady Fatima be seen doing this?”

The True Justice

Despite some efforts, some individuals may still find themselves troubled with certain predicaments. This may falter the faith in fairness in the world, but one must remember that true justice isn’t by people, but by the Creator, Allah. We are here to be tested and Allah is the examiner. It is his prerogative to choose which way a person will be tested. The justness of Allah is that he does not burden a person with at test beyond his or her abilities. Allah had not given us wings and therefore does not test us based on flying. We cannot claim that because He had not given us wings that we are wronged. It is not up to us to decide how we will be tested. In the same sense, Allah does not ask a servant to perform wudhu (ablution) that has no hands, because it is beyond their ability. This is the unique belief to Shia Muslims that God is always just—as His name states; Al-Adl or The Just. It is only to Him do we turn to for justice, not to any other creation by Him.

Challenging the traditions

Mainstream Islam & legacy of violence against minorities

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By: Hussein Al-Rumaithi
Majority of observers, researchers, activists and writers have accused the Saudi regime sponsored Wahhabi sect for the contemporary phenomenon of terrorism and use of violent methods. Although, the Saudi family and their Wahhabi branch is responsible for some the most horrific crimes against humanity and free will, yet the root of these actions and ideologies was only capitalized and implemented by Wahhabism. The ideological implementations of Ibn Taymiya and other scholars within this sect are derived from earlier and traditional texts, where minorities like Sufis, Shias, Jews, Mutazilies and others were subjected to ideological and physical elimination.
Throughout previous articles the foundation of a violent trails of actions, statements and decisions was identified in the early post-Prophet Mohammad era, where certain companions carried out terrorizing acts. In addition, other decisions by the first three Caliphs and later on by the Umayyad and Abbasids became the preliminary bases for any ideological theorizing and legitimizing use of violence and force. Therefore, the early stage of Islamic history and the horrific crimes against minorities, the holy household of Prophet Mohammad and Islam itself, were only actions or organized efforts by individuals and groups to gain influence and control. However, the actions of this mentioned era was used by later scholars as mean of general ruling and fatwa extraditing tools and methods.
Early stages of theorizing violence
The early stages of legitimizing use of violence was primarily for political purposes according to many historical findings, since most scholars of those eras were linked and affiliated with political dynasties of the time. For instance the most direct and clear indication of violence legitimization is witnessed during the Seljuk dynasty and its famous Vazir Nizam Al-Mulk, who is the founder of Nizamiya School in Baghdad.
This man is considered a very wise, just, trustworthy and eloquent individual, who counseled the Seljuk king and ultimately wrote a book exhorting kings about the methods of governance and leadership. The book is named ‘Siyasat Nameh’ and has several chapters categorizing the priorities, responsibilities and governance methods for any ruler or king, which urges some historian to think that Siyasat Nameh was a book for the elites only. Regardless, the author of this book launched and initiated a systematic and planned elimination of Shia Muslims inside Iraq and other places, by alerting the king about the danger of leaving Shias alone. Nizam Al-Mulk suggests that Shia Muslims are an element of instability and chaos, and prevailing stability and headache-less rule is achieved by eliminating those rouge elements, alongside other minorities like the Esoteric sects.
The trails of Nizam Al-Mulk and his influence is transferred to individuals effected by him and his political rationale. The use of religious rationalization for political gain is later capitalized and implemented by scholars like Abu Hamed Al-Ghazali, who is considered among the greatest scholars of Sunni Islam. The affiliation of this scholar with the political entity of that time, forced him to develop a religious fundamental for eliminating oppositions and any group of minorities that were considered dangerous. Therefore, sources indicate that Al-Ghazali legitimized and set the foundation for physical elimination and total abandonment of entire groups and sects, in the name of guarding the Islamic Empire and nation.
Unfortunately, the theological rationales of such individuals was used to wage war against dynasties and groups, under the pretense of being an infidel, esoteric, Shia, non-believer, apostate or blasphemers. Saladin Al-Ayoubi used the work of Nizam Al-Mulk and Al-Ghazali and their likes to legitimize his crimes against the Shias of Egypt and other minorities under his rule. Therefore, although radical scholars like Ibn Taymiya were always condemned and challenged by other Sunni scholars, yet the traditional sources and texts of this school is filled with legitimization of hate, violence and use of force against other groups. It might be right to argue that Wahhabism and its famous scholar Ibn Taymiya and Mohammad Ibn Abdul Wahhab have placed the entire world as their nemesis, due to difference in ideology, yet what is considered mainstream Islam is filled with similar claims as well.
Fortunately, the recent years have presented several individuals with a tendency to come in Public and denounce the content of these traditional sources, which are considered as sacred and worthy of being taught. Several Arab and Muslims channels have aired debates and panels with scholars from numerous schools of thought challenging one another upon the substance of those books and their hateful ideology. Although the trend of such challenges is slow and require more time and additional cleansed resources, and alongside the challenge a healthy and complete alternative is require as well. Once contemporary free-minds and Muslim scholars start to question and challenge the content so these books, they must begin to seek answers and alternatives, as they will have to reassess the entire foundation of what is considered mainstream Islam.