Al-Hujjat (ATFs) N e w s L e t t e r o f H u s s a i n i a s s o c i a t i o n o f C a l g a r y, C a n a d a. Tele Message: (403) OR

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1 Al-Hujjat (ATFs) N e w s L e t t e r o f H u s s a i n i a s s o c i a t i o n o f C a l g a r y, C a n a d a Al-Hujjat (atfs) Vol.3- Issue No 3- Rabi-ul-Awwal-1436 / December January-2015 M e s s a g e f r o m p r e s i d e n t In the Name of Allah, The Most Gracious, The Most Merciful Salaam-un-Alykum Dear Momineen & Mominaat, We wish everyone Eid-e-Zehra Mubarak, which is referred to as the greatest Eid in the sight of AhlulBayt (pbut). With heavy hearts, we also bid farewell to the Martyrs of Karbala (pbut) as the Nights and Days of Aza come to an end. We will have to wait for another year to witness and experience majalis, matam, the Alam, Ashura, Arbaeen, mourning, and the passion of azadari at this scale. Indeed, the remembrance of Al-Hussain (a) has no limits for it only increases year by year. As we remove the black banners from the walls, we salute the Martyrs of Karbala (pbut) and declare that we are with you, and surely not with your enemies. On the day of 9th Rabi-ul-Awwal one of the important things which we should bring to mind is the start of the Imaamate and leadership of our 12th and Living Imam, Al- Hujjat (may Allah hasten his return) & great celebration of birth of our beloved Prophet & Imam Jaf ar Sadiq (pbut). Riyaz Khawaja President I n t h i s i s s u e : Early Years of Prophet 2-3 Imam Ja'far Sadiq (a) 4-5 In Support of Sheikh Nimr / Poem Hijab A Scientific View 7-8 Criteria for Humanity 9-10 Diseases of the soul Advertisements Prayer Timings 15 Ayat of the Month 16 6 E v e n t a t a g l a n c e Shab-e-Aza on Saturday Dec 27th 8:30 Pm Speaker: Moulana Syed Safi Haider Eid-e-Zehra (s) Jashan-e-Milad will be held on Tuesday Dec 30th 7:30 Pm Speaker: Moulana Syed Safi Haider For Further Information : Tele Message: (403) OR visit: Suggestions: webenquiries@hussainicalgary.com Page 1

2 E a r l y y e a r s o f p r o p h e t p b u H p b u H Muhammad (pbuh) was born in such a family on Friday, the 17th Rabi'-ul-Awwal, 1st year of 'Amul-Fil (corresponding to 570 C.E.) to bring the Message of God to the world. In Sunni circles, 12th Rabi'-ul-Awwal is more famous. Thus, the prayer of Ibrahim while constructing the Ka'bah was granted: Lord! And raise a Messenger from among them who shall recite to them Thine verses, and teach them the Book and the wisdom, and purify them, indeed Thou art the Mighty, the Wise (Qur'an, 2:129). And the tidings of Christ came true:- O Children of Israel! Surely, I am the messenger of Allah to you, verifying that which is before me of the Torah and giving the good news of a Messenger who will come after me whose name will be Ahmed. (Qur'an, 61:6) 'Abdullah, father of the Prophet, died a few month before (or two months after) his birth, and his grandfather 'Abdul Muttalib took over the care and upbringing of the child. After a few months, according to the age-long custom of the Arabs, the child was entrusted to a bedouin woman Halimah by name, of the tribe of Bani-Sa'd, for his upbringing. When he was only six years old, he lost his mother as well; so, the doubly-orphaned child was brought up by 'Abdul- Muttalib with the most tender care. It was the will of God that the Prophet to-be should undergo all the sufferings, pains and privations incidental to human life in order that he might learn to bear them with becoming fortitude and raise his stature in human perfection. Not two years had passed before 'Abdul-Muttalib also expired. 'Abdul-Muttalib died at the age of 82, leaving the care and custody of the orphaned Muhammad (pbuh) to Abu Talib. Abu Talib and his wife, Fatimah Bint Asad, loved Muhammad more than their own children. As the Holy Prophet himself said, Fatima Bint Asad was his "mother" who kept her own children waiting while she fed the Holy Prophet, kept her own children cold while she gave him warm clothes. Abu Talib always kept the child with him day and night. Abu Talib had succeeded 'Abdul-Muttalib in Siqayah and Rifadah and was an active participant in the trade caravans. When Muhammad (pbuh.) was 12 years old, Abu Talib bade farewell to his family to go to Syria. Muhammad (pbuh.) clung to him and cried. Abu Talib was so moved that he took the child with him. When the caravan reached Busra in Syria they, as usual, stayed near the monastery of a monk, Buhayra. It is not possible to give here the full account of that visit. Suffice it to say that the monk, seeing some of the signs, which he knew from the old books, was convinced that the orphan child was the last Prophet-to-be. To make sure, he started a conversation with him, and at one point said: "I give you oath of Lat and Uzza to tell me..." The child cried out: "Don't take the names of Lat and Uzza before me! I hate them!" Buhayra was now convinced. He advised Abu Talib not to proceed to Damascus "because if the Jews found out what I have seen, I am afraid they will try to harm him. For sure, this child is to have a great eminence." Abu Talib, acting on this advice, sold all his merchandise for cheaper prices then and there, returning at once to Mecca. Sacrilegious War (Harb-ul-Fijar) and League of Virtuous (Hilful-Fudhul) At a place known as 'Ukaz, a great annual fair used to be held during the month of Dhul-Qa'dah during which war and bloodshed were forbidden. At the time of the fair, 'Ukaz presented a scene of pleasure and abandonment with its dancing girls, gaming tables, drunken orgies, poetic contests and shows of prowess ending frequently in brawls and bloodshed. At one of the fairs, war broke out between the Quraish and the Banu Kinanah on one side and the Qais 'Aylan on the other. This war continued for a number of years with a considerable loss of life and varying fortunes. The lewd scenes, drunken affrays and the horrors of the war must have created a deep impression on Muhammad's sensitive mind. When the Quraish were ultimately victorious, a league was formed, on the suggestion of Zubayr, an uncle of the Prophet, to prevent disturbances of peace, to help victims of oppression, and to protect travelers. Muhammad took a very active interest in the functioning of this League which came into being as a result of a settlement known as Hilf-ul-Fudhul between Banu Hashim, Banu Taym, Banu Asad, Banu Zuhrah and Banu Muttalib. The League continued to function for half a century following the inception of Islam. Muhammad (pbuh.) marries Khadijah Now, Muhammad (pbuh.) was old enough to go with the trade caravans. But Abu Talib's financial position had become very weak because of the expenses of Rifadah and Siqayah, and it was no longer possible for him to equip Muhammad (pbuh.) with the merchandise on his own. He, therefore, advised him to act as agent for a noble lady, Khadijah bint Khuwaylid, who was the wealthiest person in Quraish. It is written that in the trade caravans, her merchandise usually equaled the merchandise of the whole tribe put together. Her genealogy joins with that of the Holy Prophet at Qusayi. She was Khadijah daughter of Khuwaylid ibn Asad ibn 'Abdul-'Uzza ibn Qusayi. The reputation which Muhammad (pbuh.) enjoyed for his honesty and integrity, led Khadijah to willingly entrust her goods to him for sale in Syria. He traded in such a way that the goods earned more profit than expected, and yet he was praised for his integrity, honesty and generosity. Khadijah was very much impressed. Only two months after his return to Mecca, he was married to Khadijah. He was twenty-five years of age. Page 2

3 E a r l y y e a r s o f p r o p h e t p b u h p b u h C O N T I N U E D Reconstruction of the Ka'bah In about 605 A.D., when the Holy Prophet was 35 years old, a flood swept Mecca and the building of the Ka'bah was badly damaged. The Quraish decided to rebuild it. When the walls reached a certain height, a dispute arose between various clans as to whom should the honor of placing the Black Stone (Hajar Aswad) in its place go. This dispute threatened to assume serious proportions but, at last, it was agreed upon that the first person to enter the precincts of the Ka'bah the next morning should arbitrate this issue. It so happened, that first person was none other than Muhammad (pbuh). The Quraish were pleased with the turn of the events because Muhammad was well recognized as the Truthful and Trust-worthy personality. Muhammad (pbuh) put his own robe on the ground and put the Black Stone on it. He told the disputing clans to send one representative each to hold the corners of the robe and to raise it. When the robe was raised to the required level, he took hold of the Stone and put it in its place. This was a judgement, which settled the dispute to the satisfaction of all the parties. At this time, he had entered into several business partnerships and always acted with great integrity in his dealings with his partners. 'Abdullah, son of Abu Hamza, narrates that he had entered into a transaction with Muhammad (pbuh). Its details had yet to be finalized when he had suddenly to leave promising that he would return soon. When, after three days, he went again to the spot, he found Muhammad (pbuh) waiting for him. Muhammad (pbuh.) did not remonstrate with him. He just said that he had been there for all those three days waiting for him. Saib and Qays, who also had business transactions with him, testify to his exemplary dealings. People were so impressed by his uprightness and integrity, by the purity of his life, his unflinching fidelity, and his strict sense of duty that they called him "al-amin," the trusted one. The Age of Ignorance It was an age of ignorance (ayyamul-jahiliyyah) in which, generally speaking moral rectitude and the spiritual code had long been forgotten. Superstitious rites and dogmas had replaced the tenets of the Divine religion. Only a few Quraishites (the ancestors of the Holy Prophet and a handful of others) remained followers of the religion of Ibrahim (a.s.), but they were an exception and were not able to exert any influence on others who were deeply submerged in pagan rites and beliefs. There were those who did not believe in God at all and thought that life was just a natural phenomenon. It is about these people that the Qur'an says: And they say: There is nothing but our life of this world; we live and die and nothing but time annihilates us. (Qur'an, 45:24) Some believed in God but not in the Day of Resurrection or reward and punishment. It is against their belief that the Qur'an says: Say: He will give life to them Who brought them into existence at first. (Qur'an, 36:79) While a few believed in God as well as in the reward and punishment in the life hereafter, they did not believe in Prophet hood. It is about them that the Qur'an has said: And they say: What sort of prophet is he that eats and goes about in the market? (Qur'an, 25:7) But, by and large, the Arabs were idolaters. They did not, however, recognize idols as God but only as intermediaries to God. As the Qur'an has pointed out, they said: We do not worship them save so that they may bring us nearer to Allah.(Qur'an, 39:3) Some tribes worshipped the sun, others the moon. But the great majority, while indulging in idolatry, believed that there was a Supreme Being, the Creator of the heavens and the earth whom they called "Allah." The Qur'an says: And if you ask them: Who has created the heavens and the earth and made the sun and the moon subservient?, they will cry out 'Allah'. Then whither are they going? (Qur'an, 29:61) And when they sail in boats, they sincerely solicit the aid of Allah, but when He brings them safely to the land, behold! They ascribe others (with Him). (Qur'an, 29:65) Christianity and Judaism, in the hands of their then followers in Arabia, had lost their appeal. Sir William Muir writes: Christianity had now and then feebly rippled the surface of Arabia and the sterner influences of Judaism had been occasionally visible in a deeper and more troubled current, but the tide of indigenous idolatry and superstition, setting out from every quarter with an unbroken and unebbing surge towards the Ka'bah, gave ample evidence that the faith and worship of the Ka'bah held the Arab mind in thralldom, vigorous and undisputed. After five centuries of Christian evangelization, it could only claim a sprinkling of disciples among the tribes, and as a converting agent was no longer operative. Page 3

4 I m a m J a ' f a r S a d i q A.S Mother: Umm Farwa, the daughter of Qasim bin Muhammad bin Abu Bakr. Kunniyat (Patronymic): Abu 'Abdillah. Laqab (Title): Al-Sadiq. Birth: He was born at Madina in 83 A.H. Martyrdom: He died of poison in on 25 Shawaal 148 A.H. and is buried at Baqi near his father. Birth of Imam Sadiq(as):The sun of the existence of Imam jafar as Sadiq (AS) arose from the lap of his mother Umm-e-Farwah on the 17th of Rabiul Awal, 83rd year Hijrah, in the city of Madina. Imam jafar as Sadiq (AS) has the same birth date as that of our Holy Prophet Muhammad (SAW). Family Backgroung of Imam jafar Sadiq(as): Imam jafar as Sadiq (AS) has three titles; they are: As-Sadiq, Al-Fadil, At-Tahir His father Imam Muhammad Baqir (AS) was much happy and pleased by the birth of his son. His mother Umm-e-Farwah was the grand daughter of Muhammad ibn Abi Bakr, who was one of the companions of Imam Ali (AS). Imam Ali (AS) repeatedly said about him that, "Muhammad is my spiritual and moral son." Asma Bint Umais was the mother of Muhammad ibn Abi Bakr, and she was considered to be a pious woman. She was continuously in the service of Hazrat Fatima Zahra (SA) and took pride in it. After the martyrdom of her husband jafar ibn Abi Talib in the Battle of Mu tah, Asma Bint Umais married Abu Bakr Siddiq and after his death, married to Imam Ali (AS). Imam jafar as Sadiq (AS) said about her mother, "My mother was one of the pious, faithful and devoted women." Imam jafar as Sadiq (AS) was 15 years of age when his grandfather Imam Sajjad (AS) was martyred and 34 years old when his father Imam Muhammad Baqir (AS) was martyred. Political Background: Consequent upon the martyrdom of Imam Hussain (AS) the government of Bani Umayyah was shaken which turned the people into their enemy and pessimist about them. This opened the avenue for the formation of Bani Abbasid government. The gap in between these two powers opened the way for the propagation of Shiia ideology and school of thought. Imam jafar as Sadiq (AS) could, through a learning movement, propagate the learning s of Islam in such a way to extend and make it reach all the people in the World. Characteristic of Imam jafar Sadiq (as): There are only a very few people who do not spill out their conduct and whatever they have in their interior and do not exhibit it. Whatever they have in their hearts kindles the exterior of the electric lamp like an electric switch. You cannot find a father and a son among all the people, of all the tribes who may resemble each other from all the angles of ideas, thoughts, character and conduct. But the family of the Prophet of Islam (PBUH) and his successors all were on the same line and performed their heavenly duty with one aim, one ideology, and did not have any kind of difference in speech, character and ethical conduct. Ethical value and virtue of Imam Sadiq jafar (as) About the ethical value and virtue of Imam jafar as Sadiq (AS), it is sufficient that out of four thousands of his students even a single one did not object or criticize upon the moral character and conduct of Imam jafar as Sadiq (AS), and did not find a weak point in it. He was a practical example and specimen for the Muslims with respect to eating, relaxing and resting, walking, speaking, and conducts with others. He had the same social conduct with his friends as he had with his children. His Life During the Imamate of the sixth Imam greater possibilities and a more favourable climate existed for him to propagate religious teachings. This came about as a result of revolts in Islamic lands, especially the uprising of the Muswaddah to overthrow the Umayyad caliphate, and the bloody wars which finally led to the fall and extinction of the Umayyads. The greater opportunities for Shi'ite teachings were also a result of the favourable ground the fifth Imam had prepared during the twenty years of his Imamate through the propagation of the true teachings of Islam and the sciences of the Household of the Prophet (sawas). The Imam took advantage of the occasion to propagate the religious sciences until the very end of his Imamate, which was contemporary with the end of the Umayad, and beginning of the Abbasid caliphates. He instructed many scholars in different fields of the intellectual and transmitted sciences, such as Zararah, Muhammad ibn Muslim, Mu'min Taqi, Hisham ibn Hakam, Aban ibn Taghlib, Hisham ibn Salim, Hurayz, Hisham Kalbi Nassabah, and Jabir ibn Hayyan, the alchemist. Even some important Sunni scholars such as Sufyan Thawri, Abu Hanifah, the founder of the Hanafi school of law, Qadi. l Sukuni, Qadi Abu'l-Bakhtari, and others, had the honour of being his students. It is said that his classes and sessions of instruction produced four thousand scholars of hadith and other sciences. The number of traditions preserved from the fifth and sixth Imams is more than all the hadith that have been recorded from the Prophet (sawas) and the other ten Imams combined. Towards the end of his life the Imam was subjected to severe restrictions by the Abbasid caliph Mansur, who ordered such torture and merciless killing of many of the descendants of the Prophet (sawas) who were Shi'ite that his actions even surpassed the cruelty and heedlessness of the Umayyads. On his order they were arrested in groups, some thrown into deep and dark prisons and tortured until they died, while others were beheaded or buried alive or placed at the base of or between walls of buildings, and walls were constructed over them. A.S Page 4

5 Imam Ja'far Sadiq A. S C O N T I N U E D Hisham, the Umayyad caliph, had ordered the sixth Imam to be arrested and brought to Damascus. Later, the Imam was arrested by Saffah., the Abbasid caliph, and brought to Iraq. Finally, Mansur had him arrested again and brought to Samarrah where he had the Imam kept under supervision, was in every way harsh and discourteous to him, and several times thought of killing him. Eventually the Imam was allowed-to return to Medina where he spent the rest of his life in hid-ing, until he was poisoned and martyred through the intrigue of Mansur. Upon hearing the news of the imam's martyrdom, Mansur wrote to the governor of Medina instructing him to go to the house of the Imam on the pretext of expressing his condolences to the family, to ask for the Imam's will and testament and read it. Whoever was chosen by the Imam as his inheritor and successor should be beheaded on the spot. Of course the aim of Mansur was to put an end to the whole question of the Imamate and to Shi'ite aspirations. When the governor of Medina following orders, read the last will and testament. He learnt that the Imam had chosen four people rather than one to administer his last will and testament: the caliph himself, the governor of Medina, 'Abdallah Aftah., the Imam's older son and Musa, his younger son. In this way the plot of Mansur failed. Being brought up by his father, the Splitter of Knowledge of the First to the Last, Imam Muhammad ibne Ali al-baqir, the 6th Imam was blessed with being able to acquire knowledge directly from the never-ending spring of the 'Divine' through his father. According to the narration of Shaykh Abbas al-qummi in his masterpiece, Muntahal al-amaal, as-sadiq had no less than 4,000 scholars from the various Muslim sects studying under him while in Madinah. What we have in our hands today is perhaps less than one-tenth of what he conveyed to those around him! PROTEST AGAINST PESHAWAR TERRORIST ATTACK D e c 2 0 t h Page 5

6 . On November 22 nd, a group of people braved the cold to come out and stand in solidarity with Sheikh Nimr, a Shia scholar who has been vocal about the Saudi regime s oppression against the Shia and other minorities. He was attacked and then imprisoned for over 2 years now, and last month, was sentenced to death by execution. For what? For demanding human rights, and for condemning the oppressive behaviour against Shia and minorities. Several attendees held signs protesting the death sentence, including one that read, Saudi, do not be like ISIS, do not behead the innocent! All the speakers at the protest, which included Sister Sumaira and Sister Asfa, also highlighted the fact that we should speak up against injustice and oppression, whether Muslims or non Muslims are involved. I later interviewed Sister Asfa Riyaz about Sheikh Nimr and the protest. Q: When you think of Sheikh Nimr, what words come to mind? I n s T u h p e p j o r u t r o n f e y S h o e f i k h u f n a i m t r o s h a a m Asfa: Sheikh Nimr is the ambassador of equality and justice. He is a freedom fighter for the minorities in Saudi Arabia. He is a courageous Shia cleric who has no fear in standing up against the oppressive regime and demanding rights of the minorities. Q: Why was it important to have and attend the protest for Sheikh Nimr? Asfa: Protests and rallies help us gain knowledge about an issue and spread it to others. The imprisonment and death sentence isn t an issue limited to the Shia world. It s a worldwide issue. Today, Sheikh Nimr s freedom has been violated, and tomorrow it could be ours. We need to speak up. We have remained silent for far too long, and silence now will have blood on its hands. Q: What is your message to Saudi Arabia about its oppression and injustice? N a a c o z n N t a i n k u v e i d Asfa: Saudi Arabia, the more you oppress us, the stronger we will come back. You can kill a revolutionary, but you can never kill the revolution. How can you silence a nation whose call still echoes 1400 years later? How can you silence the nation of Hussain (a.s)? You can t, and that is why you are afraid. S i g h t o f t h e M i g h t - P o e m D r. T a q i J a m a n i Sight of the Might Knocked the silver clergy clad, Books and brains are full of crap Under the sunny sky insane Seeking the sight of Might Poor eyes can never see, His Omnipotence and Leniency Mosques and Church and the Citadel Sun and Moon are set in the cell Starry nights nay not revealed, Missed Him in my own indeed What's tempting me to seek His Sight, If He isn't there why passion be? Bitter the world for a miser be, Sweeter than the Honey-Bee For the only sake of sight of You, Page 6

7 H i j a b : A S c i e n t i f i c V i e w D r. M. r. H y d r i Hijab or the Islamic modest dress that covers natural contours of body and spots of beauty has several beneficial aspects that are commonly known. Being the divine command which is obligatory for the followers of Islam, the Muslims, both males and females must observe Islamic modest dress code. In this short article, the scientific aspects of hijab will be discussed briefly. First of all, let us briefly analyze the verses of Qur an where Allah commands believers, both males and females to observe certain codes of conduct in their lives: ق ل ل ل م ؤ م ن يه ي غ ض ىا م ه أ ب ص ار ه م و ي ح ف ظ ىا ف ر وج ه م ذ ل ك أ ز ك ى ل ه م إ ن ا لل خ ب ير ب م ا ي ص ن ىن Say to the believing men that they cast down their looks and guard their private parts; that is purer for them; surely Allah is Aware of what they do. [24:30] And say to the believing women that they cast down their looks and guard their private parts and do not display their ornaments except what appears thereof, and let them wear their head-coverings over their bosoms, and not display their ornaments except to their husbands or their fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or those whom their right hands possess, or the male servants not having need (of women), or the children who have not attained knowledge of what is hidden of women; and let them not strike their feet so that what they hide of their ornaments may be known; and turn to Allah all of you, O believers! so that you may be successful. [24:31] In these verses, Allah commands following [as underlined]: 1) For both believing men and women: Cast down their looks and guard their private parts 2) For believing women: A) Not to display their ornaments (with exceptions). B) Not strike their feet unless their ornaments become known Casting down their looks is one of the common command for both men and women and in addition women are shouldn t display their ornaments. What this has to do with the command of hijab? What could be possible implications of keeping down one s look while living in society where everyone doesn t observe a modest dress code? Let us look at it from scientific angle. Human nervous system is the divinely made computer with over 100 billion neurons. These neurons are like highly sophisticated microchips and scientists have failed so far to calculate exact storage capacity and processing speed of even a single neuron. Brain receives its inputs via sensory modalities, such as eyes, ears, smell, taste, touch etc. This information is then stored, processed in different areas of brain that are connected together and form the basis of further thought processes, development of new ideas, decision making and the physical actions, or outputs. Thus input to the brain usually matches with its output. The most striking point is that over 80% of all the sensory information that goes into the human brain comes from eyes only. Thus, controlling the input of sensory stimuli from eyes can significantly affect the overall functioning and subsequent tasks such as memory, analysis of stored information, thought processing, learning, emotional and social aspects related to received information, carried out by the nervous system. A major task of neurons is to store and process all the information in appropriate areas of brain and make it ready for accurate and timely retrieval in future. Finally, the output which is seen in the form of words, behavior, and physical actions, is dependent on the previous step. Thus, if wrong or incorrect sensory stimuli enter into brain, the neurons will be storing and processing that information, leading to bad ideas, thoughts and finally bad words and actions. A simple model of it is presented in figure below: Thus, when an environment has abundance of provocative stimuli, especially from the visual system, i.e. eyes, this leads to relevant aggressive and provocative words, behaviors and actions. Vulnerable individuals, and young and immature minds that lack appropriate training and self-control, and cannot handle the sensory information going into their brains, are automatically prone to give similar output in the form words, behavior and actions that correlate with sensory input. Page 7

8 H i j a b : A S c i e n t i f i c V i e w c o n t i n u e d For example, kids or adolescents who watch movies with violence or play video games with similar themes, indulge into to similar type of aggressive and uncontrolled behavior. In today s world, the sensory information mostly enter eyes via special environmental scenes at parties, in universities, at gatherings, interaction of males and females at work place and in other situations, and exposure to media, cinema etc, pictures, magazines, TV and computer screen, IPod and mobile phone screen, and other such gadgets. Unless a person blocks the unwanted information from going into his brain by controlling his eyes and where he looks, or selectively deciding not to expose oneself to a specific environment, the information cannot be prevented from entering brain. This is much more difficult in a society where no modest dress code exists or where liberal culture prevails, leading to a bombardment of sensory stimuli to brain every day. In this situation, the only way for the males and females to protect their thoughts from getting corrupted is to control their gaze. Additionally, the females can block provocative sensory stimuli entering into a male s brain by wearing an unprovocative, loose and simple dress that perfectly hides body contour and spots of beauty, adopting a modest and decent behavior and minimum social interaction that wouldn t lead to unwanted emotional or social consequences. Scientific data on aggression and sexual violence against girls and women in Western societies is a common norm and it is accepted as such to be a part of the Western culture. By the age of 21, almost 98% of women suffer from some form of sexual aggression in US, Europe and other liberal societies. These societies have adapted themselves to this injustice and degradation against women which is considered to be a part of their lives. There are special centers to deal with sexual violence and treat those who suffer on day to day basis and there are emergency phone numbers available to deal with immediate situations, if the victim needs medical and emotional support. Assistance is also provided to the girls and women who have suffered from sexual violence by NGOs or various governmental organizations. However, these societies have failed to deal with the basic issue outlined earlier in this article which is controlling the environmental stimuli that lead to these crimes against women in the form of output. Islamic dress code for women and Islamic teachings about controlling one s gaze act as powerful filters to protect brain from being exposed to provocative stimuli and keep it protected from getting corrupted by blocking all subsequent steps mentioned earlier. Thus, the brain doesn t store bad and provocative stimuli in the form of memory, doesn t process bad thoughts and ideas and doesn t develop any unwanted emotional and social attachments. Accordingly, the output is seen in the form of controlled, logical and good words, behaviors and actions. Perhaps, this is the reason that Qur anic verses dealing with hijab or Islamic dress code mention the consequences of such actions [looking down and protecting oneself] lead to purity for believing men. And for believing women [by not displaying their ornaments, observing prescribed dress code and thus protecting themselves] and men it is eternal success because most of the provocative stimuli come from the females. Truly a society can become eternally successful, safe for women and pure for both men and women if Islamic dress code and Islamic teachings for decent behavior are observed. Imam Ja far al-sadiq (as) said: Whenever the eye looks at something forbidden, a knot of desire is tied in the person's heart, and that knot will only be untied by one of two conditions: either by weeping out of grief or regret in true repentance, or by taking possession of what one desired and looked at. Certainly several crimes and illegal actions against women can be prevented if eyes don t look at what is unlawfully exposed in the name of liberalism, modernity and fashion to be seen, provoking lust among males and if women realize that observing Islamic modest dress is in their own interest and for their protection. A R B A E E N & 2 8 T H S A F A R Page 8

9 T h e C r i t e r i a f o r H u m a n i t y A y a t o l l a h M u r t a z a M u t a h h a r i Extracted from Spiritual Discourses I have been asked to discuss the question of the criteria for humanity. If we were to do so from the viewpoint of biology, this would be an easy matter since we would be dealing with the human body and the place of human beings in the animal world, in which case there is no difference between individuals. By the standard of anatomy, medicine, and, even to some extent, psychology, there are no major differences between two or more individuals. But is humanity limited to the body? Is human per- fection and mobility confined to man's physical aspect? In humanistic sciences there is talk of perfect and imper- fect man, of the low and high kind. What type of human being is ethically and socially worthy of respect because of his or her perfection, or deserving of contempt because of his or her imperfections? This is a topic which has al- ways attracted attention not only in human knowledge, but also in various religions. For example, the Quran speaks of human beings who are higher than angels and worthy of homage by the latter. It also mentions human beings who are inferior to animals. What is the criteria which measures the differences be- tween human beings? This question is not only related to religion. Materialistic philosophers, too, who do not believe in God and religion, discuss the question of man, humanity and superior and inferior beings. What is the criteria according to these philosophers? Can we say that human beings are equal genetically, but that they differ in knowledge. That is, something which is acquired not inherited, so that a person with more know- ledge is higher than one with less? Is this related to acade- mic knowledge which gives superiority according to the level and stage of one's studies? Do we respect people only in proportion to their learning? Is Abudhar honoured because he was more learned than his contemporaries? Is Mu'awiyyah blameworthy and disliked because he had inferior knowledge? Part II. I do not believe that learning is a criterion for humanity. If it were so, we should say that Einstein was the most endowed with qualities of humanity since he was the most learned man of his time. Another view is that although knowledge is one of the requisites of humanity, and although the importance of awareness of the self, of the society and of the world can- not be denied, it is inadequate. This view claims that humanity is measured by character and disposition. A per- son may be very learned, but if he has a bad character, would he be considered to be a real human being? An animal behaves according to its instincts and it possesses no will to rule over its instincts. When we call a dog a faithful animal, its faithfulness is instinctive. An ant is prudent by instinct. There are also human beings in the world who have a disposition resembling that of an animal. They possess their natural instincts, but have done nothing to refine themselves, and are condemned only to follow their nature. The awareness of an animal is limited to its own time and place, while man's awareness allows him to know the past and have an idea of the future and also step beyond his own area and even his own planet. But the question of character is a different matter. Knowledge is related to what one is taught, while character is related to training and the forming of habits. I do not think that knowledge as a criterion of humani- ty is acceptable and I will later explain what type of people support it. The second view, i.e., characteristics as a criter- ion of humanity, has more supporters. But we may ask what kind of characteristics and dispositions? One of the answers to this question is that love is the desired criterion, love, which is the mother of other fine dispositions. Thus, if one bases one's character on the love of human beings, one has real humanity. Such a person is as interested in others as in one's '"self " or even more interested in them. In religion this is called self-sacrifice. There is a state- ment in a book that there is an instruction in all religions to love for others what you love for yourself, and dislike for them what you dislike for yourself. This has been stated in our traditions. This is the logic of love. As we know, in the Hindu schools and in Christianity, much emphasis is laid on love. But they have gone so far as to lose sight of everything else and maintain that love is to be a course of action in all circumstances. Thus the love of both these ideologies is a kind of stupefaction and the adequacy of love as a criterion of humanity is to be discussed. Part III. But if we accept the love for other human beings as the criterion, the issue will be solved more easily than if we accept knowledge as the criterion. For example, concerning our preference for Abudhar over Mu'awiyyah, we are in a better position to judge them on the basis of love. Mu'awiy- yah was a selfish and ambitious man who exploited others by force. Abudhar was the reverse, and although he had all the possibilities and even though Mu'awiyyah was prepared to offer him many privileges, yet he was anxious about the fate of others, particularly those who were oppressed by Mu'awiyyah. That is why he arose against this wicked man and spent his last years in exile where he died. Thus, we call Abudhar human as he loved others, and we consider Mu'a- wiyyah inhuman as he was only interested in himself. Page 9

10 T h e C r i t e r i a f o r H u m a n i t y c o n t i n u e d Or, similarly, why do we think Hazrat Ali, peace be upon him, is a perfect human being? Because he felt society's pain, and his 'I' had become 'We'. His personality attracted all others. He was not an individual separated from others. He was a limb or organ of a whole body. He himself said that a pain in one part of society, as in a body, made itself felt in the other parts, one of which was himself. Ali had declared this long before the humanistic philosophy of the twentieth century claimed it as an ideal. When he heard that a governor appointed by him had attended a feast, he wrote him a letter of protest which is quoted in the Nahj ul-balagha. It is not mentioned what kind of a feast it had been, whether there had been drinking or gambling or dancing. The governor was considered guilty by Hadrat Ali because he had participated in an aristocratic feast which was not attended by any poor people. He says, "I never believed a governor and representative of mine would attend such a party of the nobility." He then describes his own life and says that he felt other people's pain more than his own and their pain prevented him from feeling his own. His words show that he was a truly learned and wise sage. Yet the reason why we honor him so deeply is not only because of his wide knowledge, but because he was human. He was not unaware of the destiny of others. Another school of thought considers resolution and will- power as the criterion for humanity. It claims that if a person can dominate himself, his instincts, nerves and passions by his will-power and reason and not be dominated over by his inclinations and desires, he is really human. Part IV. There is a difference between desire and will. Desire is an attraction by an exterior force, a relation between man and external objects, like a hungry man drawn by food, or sexual attraction. Even sleep is an attraction. So is desire for rank and position. But resolution is something internal, which liberates one from the urges of desire. It places desires at the disposal of will-power to employ them as it considers expedient. Most of our past moralists emphasized resolution as a criterion for humanity. People, unlike animals, which are ruled by instinct, can decide to act against their own inclinations. Thus a person of resolution is more human than one who cannot control the 'self'. Another criterion for humanity is freedom. What does this mean? It means that to the extent that one tolerates no force, and is not captivated by any power and can choose freely, one is human. In modern schools of thought, much emphasis is laid on freedom as one of the criteria of humanity. Is this view correct or not? It is both correct and incorrect. As a requisite for humanity, it is correct, but as the sole criterion for humanity, it is wrong. Islam has laid great emphasis on self-control. I relate a story here in connection with it. It is narrated that the Prophet was passing by a place in Medina where a number of young men were testing their strength by lifting a heavy stone. When they saw the Prophet, they asked him to act as judge. The Prophet agreed, and at the end of the com- petition he said, "Do you know who is the strongest? It is he who controls his anger and does not allow it to over- come him. He must not use his anger in a way contrary to God's satisfaction and should be able to dominate over his own desires." On that day, the Prophet transformed a physical contest into a spiritual one. What he meant was that physical strength shows manliness but it is not the only sign of it. True manliness is in the strength of will power. We call Hadrat Ali the 'Lion of God', for he was more manly than all in two ways: Externally in society and on the battlefield where he could overthrow his strongest opponents; and, more important than that, internally, meaning that he was in perfect control of himself and of every whim and wish. Part V. Jalal al-din Rumi tells a story in his Mathnavi about Hazrat Ali as a young man of 24 or 25 in which he portrays a fine picture of manliness. He had thrown down his adversary in a battle and was sitting on his chest, about to kill him. The man spit on Hazrat's face. Annoyed, Hazrat Ali temporarily leaves the man and walks about for a while. The man asks why he left him to himself. Hazrat answers, "If I had killed you then, it would have been in anger, not in the way of my duty to my goal and for the sake of God." This is a wonderful example of self control. Hazrat Ali says in his testament to his son, Imam Hasan, peace be upon him, "Consider yourself and your life above every mean deed. In return for what you pay out of your life for desires, you receive nothing. Do not make yourself a slave of others, for God has created you free." The question of freedom is something that the school of existential- ism, too, accepts as a criterion for humanity. Another criterion for humanity is the question of duty and responsibility which began with Kant and has been emphasized in our own time. This means feeling responsible to society, to oneself and to one's family. How should one obtain this feeling and what is its basis? Is it created in one's conscience? Another school of thought, including Plato, considers beauty as the criterion for humanity. All schools recognize and approve of justice. One school approves of justice from an ethical viewpoint. Another one approves of it because it considers that there is a relation between justice and freedom, while Plato thinks justice is good in both the individual and society, because it leads to poise and beauty. Of course, his idea of beauty is obviously spiritual beauty. Page 10

11 D i s e a s e s o f t h e S o u l : E n v y ( H a s a d ) ENVY (Hasad)...Or do they envy [other] people because of what Allah has given them of His bounty? (Qur'an, chapter 4, verse 54) Abu `Abd Allah (al Imam al Sadiq) (a) said that the Apostle of God (s) said that God Almighty addressed Musa ibn `Imran (a) as follows: "O son of `Imran, never be envious of people concerning the favours I have conferred on them by My grace; do not glower at them, and do not succumb to your (envious) self. Indeed, the envious man is indignant at the bestowal of My favour, and contests My apportioning of gifts among My creatures. Whoever is such, he neither belongs to Me nor do I belong to him." [Al-Kulayni, Usul al Kafi,vol. 2, p. 307, Bab al-hasad, hadith no. 6] Hasad or malicious envy is a psychological state in which a person wishes for the deprivation of a blessing, talent, or merit possessed by another person (the mahsud). Islamic ethical teachings shed light on the causes and motives of hasad and its harmful spiritual, moral and social effects, and offer practical solutions for combating this spiritual disease. The Causes and Motives of Hasad Qualities in others such as certain intellectual, spiritual, and moral merits, or good and pious deeds, or outward factors such as honour, prestige and wealth can cause hasad. Also, immoral or negative traits that are imagined to be merits can be a cause of hasad. Almost all of the causes of hasad are the products of a feeling of inferiority and dejectedness. When a person perceives others to be more perfect than himself, a feeling of inferiority seizes him, which, with the help of external factors and inner propensities, generates the feeling of envy in his heart. The scholar al `Allamah al Majlisi has mentioned seven causes and motives of hasad. We have listed these causes and in some cases provided examples of hasad corresponding to the cause: Enmity: Hasad can be the result of enmity. For example, enmity against another family, tribe or group can cause one to envy successes they achieve. The sense of one's supremacy: The hasid (one who envies) anticipates the pride of the mahsud on account of a merit mahsud enjoys. Not having the patience to put up with this pride, the hasid feels a sense of superiority and earnestly desires the loss of this merit. Kibr (pride) and Wonder: The hasid high handedly treats the person who is conferred some merit, favour, or talent, and may wonder to see a great blessing enjoyed by the object of his envy. For example, a wealthy individual outwardly looks with disdain upon the respect enjoyed by a poor person believing that he deserves to be the recipient of such admiration. Fear and Love of authority: Also, the envious man is fearful of some hindrance on the part of the person enjoying an advantage or talent or merit that may frustrate his cherished objectives. Such fear manifests itself when one's acquiring or preserving authority over others requires that nobody should share his advantages or merits. For example, one who wishes to be re-elected as the leader of an organization may desire that no other member step forward and exhibit leadership skills such as eloquence of speech and efficiency of organization and mobilization. Viciousness of nature: A human being of vicious nature does not like to see others enjoying any kind of good whatsoever. Such a person always greets news of another s good fortune for example, in education or business, with sarcasm, pessimism, and ridicule or with other unethical tactics or conduct. The Evil effects of Hasad Envy is one of the deadliest diseases of the heart and it produces additional vices such as hypocrisy, backbiting, slandering, abuse, taunting, and torturing, all of which are grave sins. This hideous condition makes the human heart so narrow and gloomy that its effects pervade the realm of one's inner and outer being. The fears and grief of the hasid revolve around the person (s) of whom he is envious. The hasad he harbours in his heart blinds him to the virtues of the envied, and he becomes unhappy over the blessings of God conferred upon the mahsud. The spiritual light and the divine spark of faith which makes the human heart greater than anything else in the world cannot go along with the darkness and narrowness caused in it by hasad. The heart becomes grieved and depressed, the chest narrow and suffocated, and the face grim and frowning. The more this state gains in strength, the more it diminishes the brightness of faith, while this faith is the source of his salvation in the Hereafter and the life and vigour of his heart. Eventually this disease reduces the hasid into a helpless wretch. The Prophet Muhammad (s) said: Beware! Do not bear enmity with the blessings of Allah. When asked about the people who bear enmity with the blessings of Allah, he (s) replied: Those who are envious. (Al-Mu`tazali, Sharh Nahj al- Balagha, vol.1, p. 315) Page 11

12 D i s e a s e s o f t h e S o u l : E n v y ( H a s a d ) c o n t i n u e d Imam Ali (a) said: Envy is a great trap of Satan. (Al-Amadi, Gharar al-hakam wa darar al-kalam, hadith no. 1133) Imam Ali (a) said: A hasid is a sick person though he (may) physically appear to be healthy. (Gharar, hadith no. 1963) Muhammad ibn Muslim reports that al-imam al Baqir (a) said: A man may be forgiven for something done in a fit of anger, but hasad devours faith as fire consumes wood. (Al-Kulayni, Usul al Kafi, vol. 2, p. 306, Bab al-hasad, hadith no. 1) Imam Ja`far al-sadiq (a) is reported to have said: Satan says to his soldiers: Instilhasad and disobedience of Allah among them (bani Adam) as these are equal toshirk (polytheism) in the eyes of Allah. (Al-Kulayni, Usul al-kafi, vol. 2, p. 327, Bab al-baghy, hadith no. 2) Imam Ja`far al-sadiq (a) said that Luqman (a) said to his son: There are three signs of ahasid: (1) He is a backbiter at the back (2) He is a flatterer in front and (3) He is happy when a misfortune befalls (the envied). (Al-Saduq, Al-Khisal, p. 121, hadith no. 113) The Cure for this Disease If you suffer from this deadly disease, seriously contemplate the enormity of its devastating effects on your faith. Consider taking following steps to purge it from your heart: Know that your envy doesn t harm your mahsud, nor does it make him lose any of his favours and merits. You shall ever suffer in grief, pain, and anguish while the mahsud is in a state of bliss and joy. In the Hereafter as well your envy will benefit your mahsud, especial ly if it results in backbiting or slandering as your good deeds will be assigned to the mahsud. Force yourself to be affectionate with the mahsud. The aim of your kindness should be to cure yourself of envy. Your inner self will ask you to ill-treat or hurt him, but you must act against these inclinations and be friendly to him. You must respect him and gradually convince your heart to respect him. Try to see his virtues yourself and think that these are favours of Allah on him. Force yourself to speak in his praise and make his good qualities known to others. Though your behaviour will be unnatural in the beginning, since your aim is self rectification, it will gradually become less artificial. Insha Allah, day by day this will become a reality and your heart will follow your tongue to appreciate his virtues and good qualities. You should convince yourself and make it understand that your mahsud is a creature of God; perhaps it is God's grace that He has selected him for the advantages and blessings he enjoys that you do not (currently) possess. If, God forbid, the object of your envy is a scholar endowed with knowledge or piety, you must understand that he is from the chosen ones of God, blessed by great merit. Try to generate love and humbleness towards him. At any stage during your treatment, don't think that this moral vice is not curable; this erroneous notion is inspired by Satan and the lower self (al-nafs al-ammara), who want to frustrate your efforts of curing yourself. Have hope in God Almighty Who has promised that He will guide those who struggle and help them through His invisible grace and increase their capacities. (Imam Al-Khomeini, Forty Hadith, chapter 5 Hasad ) Y o u m - e - H u s s a i n d e c 2 1 s t d e c 2 1 s t Page 12

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15 Dec R a b i - ul- A w w a l / D e c e m b e r ربيع األو ل Fajr Sunrise Zuharain Maghrabain Programme 23 Tue 1 6:58 8:38 12:35 4:48 Majlis-e-Aza 24 Wed 2 6:59 8:39 12:35 4:48 Majlis-e-Aza 25 Thu 3 6:59 8:39 12:35 4:49 Majlis-e-Aza 26 Fri 4 6:59 8:39 12:35 4:49 Jum ma Prayers 27 Sat 5 6:59 8:39 12:35 4:51 Shab-e-Aza 28 Sun 6 7:00 8:40 12:36 4:51 No Sunday School 29 Mon 7 7:00 8:40 12:36 4:52 Majlis e Aza 30 Tue 8 7:00 8:40 12:36 4:53 Shahadat Imam Askari 31 Wed 9 7:00 8:40 12:36 4:54 Eid-e-Zehra I JAN 10 7:00 8:40 12:26 4:55 Shab-e-Jum ma C u r r e n t P r o j e c t s Planning for Extension of Hussainia Launching New Website for Hussainia. Install Alam-e-Abbas(a) at Cemetery. Central Air Conditioning Installed New Stalls in Washrooms Installed! Drywall & Repair Side entrance. New pavement in Hussainia parking lot 2 Fri 11 6:59 8:39 12:27 4:57 Jum ma Prayers 3 Sat 12 6:59 8:39 12:27 4:58 4 Sun 13 6:59 8:39 12:27 4:59 Sunday School 5 Mon 14 6:59 8:39 12:28 5:00 6 Tue 15 6:58 8:38 12:28 5:01 7 Wed 16 6:57 8:37 12:29 5:03 Jashn-e- Milad 8 Thu 17 6:57 8:37 12:29 5:04 Wiladat Prophet & 6th Imam (pbut) 9 Fri 18 6:56 8:36 12:30 5:05 Jum ma Prayers 10 Sat 19 6:56 8:36 12:30 5:07 11 Sun 20 6:55 8:35 12:31 5:08 Sunday School 12 Mon 21 6:54 8:34 12:31 5:09 13 Tue 22 6:54 8:34 12:31 5:11 14 Wed 23 6:53 8:33 12:32 5:12 15 Thu 24 6:52 8:32 12:32 5:14 Shab-e-Jum ma 16 Fri 25 6:51 8:31 12:33 5:15 17 Sat 26 6:50 8:30 12:33 5:17 18 Sun 27 6:49 8:29 12:34 5:19 Sunday School Please Recite Surah Fatiha For All Shuhada s & Marhoomeen. S u n d a y S c h o o l a t H u s s a i n i a Sunday School Re-opens on January 4th :30 am 3:00 pm Volunteer s Welcome! Please send you children to Sunday School to learn Quran/Deeniyat For any inquiries or suggestions ; Please contact Executive's of HAC Or School Administrator Br. Shabbir Rizvi 19 Mon 28 6:48 8:28 12:34 5:20 20 Tue 29 6:47 8:27 12:35 5:22 21 Wed 30 6:46 8:26 12:35 5:24 Page 15

16 Hussaini Association Of Calgary, AB th Street SE, Calgary, AB, Canada T2B 3B3 Power consists not in being able to strike another, but in being able to control oneself when anger arises. ~Prophet Muhammad (pbuh) Donate Online: EXECUTIVE COMMITTEE: President: Riyaz Khawaja (403) Vice President: Imtiaz Ali Khan (587) Ayat o f t h e m o n t h Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and last of the prophets. And ever is Allah, of all things, Knowing. - Holy Quran [33:40] M a k e A D I F E R E N C E : D o n a t e t o h a c Secretary: Syed Ali Zulqarnain (403) Treasurer: Syed Zaheer Abbas (403) Coordinator: Syed Mansoor Naqvi (403) Trustee: Syed Muzaffer Tahir Annual Membership Fee For 2014 Approved by AGM Family Membership- $400 per year Single Membership- $200 per year Senior Membership- $150 per year Student Membership- $100 per year Cheque: Please contact executives Credit Card: via credit card machine in Hussainia/online/PayPal or Online: visit PLEASE PAY YOUR MEMBERSHIP Notice! Pay your 2014 membership before 31st of Dec 2014 Page 16