Fourteen years on, Shaikh Mansour Leghaei is still being denied the basic human right to natural justice. Since 1996, the Australian Security Intelligence Organization (ASIO) has labeled him as a threat to national security, but to date, it has failed – in fact, refused – to provide the slightest bit of evidence to support this claim. ASIO insists he is an Iranian 'operative' and has knowledge of a French terrorist organisation by the name of Ahlul Bait. Based on such entirely groundless allegations, Shaikh Leghaei's final application to remain in Australia has now been rejected, his bridging visa cancelled, and he has been given 28 days to leave the country. "The courts said that since I can't be briefed about the allegations against me, I can't defend myself, and if I can't defend myself, there was no point in wasting the time of the court," Shaikh said. The accused is charged with allegations but is not told why. He will consequently have no basis to defend himself, and therefore the hearing is dismissed.
Parenting is said to be the toughest job for which we receive the least training; but is it simply too difficult for families to properly raise children in modern day Britain? On Saturday 13th March 2010, an event will be held at the Islamic Centre of England discussing this important issue through short presentations followed by an open forum question and answer session addressing the challenges faced by Muslim parents in 21st century Britain.
Generally speaking, the summons of all divine religions are based on the responsibility and accountability of man. The prophets and messengers of God have always declared, in the categorical manner that is peculiar to them, that in the vast world which lies before man, all of his deeds are subject to an accounting. Accordingly, they have emphatically exhorted those who have accepted their message to prepare themselves for the great event which will take place throughout creation, causing it to enter a new stage, be submitted to a new order and take on a new life. They have further commanded their followers to make use of their potentialities for growth, development and change in order to let all dimensions of their existence flourish and to prosper and attain salvation. They have warned them against doing anything which would earn them misery and wretchedness in the hereafter and cause them to burn in the fire of eternal regret. With his own hand, man sows in this life the seed of his life in the hereafter; he determines himself the fate that will be his in the next world. To express it differently, his eternal life is formed from the materials he himself provides in advance.
Imam Hasan Al-Askari (a) spent his short life in sufferings and distresses. The Abbasid kings spared no effort in oppressing him. They moved him from a prison to another. They subjected him to confinement and imposed on him an economical blockade. They prevented him from meeting with his followers as they prevented ulama and scholars from contacting with him to take from the fountains of his sciences. And this, as I think, was the worst distress the Imam suffered. They tried more than one time to assassinate him but Allah protected him from their plots. The Abbasids bore envy towards Imam Hasan Al-Askari (a) for his popularity and the great respect that all classes of society showed him, whereas the authority was in the hand of the Abbasids who received nothing of respect or honoring from people. Therefore, they plotted day and night to do away with him. Imam Hasan Al-Askari (a) departed from this world to the better world on the eighth of Rabee’ul Awwal in 260 AH, while he was twenty-eight years old and still in the prime of youth.
The world community was first introduced to Imam Khomeini towards the end of 1978 after he was exiled to France for his opposition to the monarchy of Iran. It was from Neauphle-le-Chateau, on the outskirts of the French capital Paris, that Imam Khomeini attained worldwide media coverage while he delivered his severe statements in opposition to the United States of America and orchestrated his final strike against the Shah of Iran, Mohammed Reza Pahlavi. He was acclaimed as one of the greatest pioneers of Islamic revival in the 20th century. His pictures filled the front pages of newspapers and took the headlines in newsbulletins; pictures that were unknown to millions around the world beforehand, especially in the West - with his white beard and black turban - as if someone from the depths of time, from a book of history or an ancient tale, everything about him was unique and new; even his name -- Ruhullah, Spirit of God.
Iraq's leading Shiite scholar called on voters on Wednesday to turn out massively for next month's general election but did not endorse any particular party. Grand Ayatollah Ali Husseini al-Sistani's support is seen as key to boosting turnout for the March 7 parliamentary election, which is widely viewed as a test of reconciliation in Iraq after the sectarian bloodshed that followed the U.S.-led invasion of 2003. “Ayatollah Sistani sees it as critical that all people -- men and women -- who care about the future of the country and rebuilding it... participate in the election,” a statement from his office said. Ayatollah Sistani has ventured into the political arena at critical moments since the
overthrow of Saddam nearly seven years ago.
Theologian, scientist, philosopher, jurist, a man of letters, teacher, and
religious leader: these are just a few of the terms used to describe Imam Ja'far
as-Sadiq (peace be upon him) by both historians and his contemporaries. The knowledge and teachings of Imam as-Sadiq were beyond reproach and earned him
visitors from all over the world seeking to benefit from him. The fifth and
sixth Imams were aware that during their time as representatives of Allah in the
world, there would be an influx of books by Greek and Egyptian philosophers into
the Islamic world, and alarm was raised because many Muslims began accepting
these works as truths. The intellectual awakening of the Muslim world during the
second century was not due to foreign influences as many Western textbooks
allude to; rather, it was a movement led by Imam Muhammad al-Baqir and his son
Imam Jafar al-Sadiq.
Often it is thought that taqwa means piety and abstinence and so implies a negative attitude. In other words, it is maintained that the greater the amount of abstinence, withdrawal, and self-denial, the more perfect is one's taqwa. According to this interpretation, taqwa is a concept divorced from active life; secondly it is a negative attitude; thirdly, it means that the more severely this negative attitude is exercised, the greater one's taqwa would be. The meaning of taqwa in the Nahj al-Balaghah, however, is not synonymous with that of 'abstinence', even in its logically accepted sense discussed above. Taqwa, on the other hand, according to the Nahj al-Balaghah, is described as a spiritual condition which results in control and command over one's self. It explains that the result of subjugation to desires and lusts and being devoid of taqwa degrades one's personality making it vulnerable to the cravings of the carnal self. In such a state, man is like a helpless rider without any power and control, whom his mount takes wherever it desires. The essence of taqwa lies in possessing a spiritual personality endowed with will-power, and possessing mastery over the domain of one's self.
If young British Muslims had any doubts that they are singled out for special treatment in the land of their birth, the punishments being meted out to those who took part in last year's London demonstrations against Israel's war on Gaza will have dispelled them. The protests near the Israeli embassy at the height of the onslaught were angry: bottles and stones were thrown, a Starbucks was trashed and the police employed unusually violent tactics, even by the standards of other recent confrontations, such as the G20 protests. But a year later, it turns out that it's the sentences that are truly exceptional. Of 119 people arrested, 78 have been charged, all but two of them young Muslims (most between the ages of 16 and 19), according to Manchester University's Joanna Gilmore, even though such figures in no way reflect the mix of those who took part. In the past few weeks, 15 have been convicted, mostly of violent disorder, and jailed for between eight months and two-and-a-half years – having switched to guilty pleas to avoid heavier terms. Another nine are up to be sentenced tomorrow.
Four years ago, the blessed shrines of the tenth and eleventh Imams (a) were heinously targeted in Samarra in what was an intentional and calculated strike at one of the most potent symbols in Shia Islam. There are those who would like us to pass off February 22, 2006 as one more day in the pain-ridden history of Shi’ism; one more dark episode pushed to the depths as it were. Such that when we turn to look back in 5 years or 50 years time, there are no lessons to be derived – there is only a reaffirmation of the living insignia of oppression and suffering. This kind of reaction, subsumed in a palpable fatalism, achieves nothing except to multiply the oppression. The attack on the blessed shrines emerged from a particular context from which we can derive both specific and general lessons. Not wanting to ring alarm bells aloud, the present situation and context is not dissimilar to that of February 2006. It is therefore incumbent upon us to closely analyse the conditions of our recent past, following which, we can begin to sketch some of the responsibilities that we must shoulder.
We don’t welcome further resolutions or sanctions. But you can’t deprive a
country with diplomatic pressure from its inalienable rights IAEA has granted
for running the nuclear fuel cycle. The possibility of sanction and imposition
of a non-legal, unreasonable pressure will not stop us from pursuing our rights.
Iran believes that politics and propaganda are behind such pressures to force
Iran withdraw from its independent path. Nuclear activities are just a pretext
for West to impose sanctions. We faced such limitations even when our nuclear
activities were not an issue. Zionists are running an Iranophobia campaign and are ready to pay a high price for that. Their media are trying to divert the world’s attention from Israel’s nuclear threat by fueling this anti-Iran frenzy.
Fourteen years on, Shaikh Mansour Leghaei is still being denied the basic human right to natural justice. Since 1996, the Australian Security Intelligence Organization (ASIO) has labeled him as a threat to national security, but to date, it has failed – in fact, refused – to provide the slightest bit of evidence to support this claim. ASIO insists he is an Iranian 'operative' and has knowledge of a French terrorist organisation by the name of Ahlul Bait. Based on such entirely groundless allegations, Shaikh Leghaei's final application to remain in Australia has now been rejected, his bridging visa cancelled, and he has been given 28 days to leave the country. "The courts said that since I can't be briefed about the allegations against me, I can't defend myself, and if I can't defend myself, there was no point in wasting the time of the court," Shaikh said. The accused is charged with allegations but is not told why. He will consequently have no basis to defend himself, and therefore the hearing is dismissed.
Parenting is said to be the toughest job for which we receive the least training; but is it simply too difficult for families to properly raise children in modern day Britain? On Saturday 13th March 2010, an event will be held at the Islamic Centre of England discussing this important issue through short presentations followed by an open forum question and answer session addressing the challenges faced by Muslim parents in 21st century Britain.
Generally speaking, the summons of all divine religions are based on the responsibility and accountability of man. The prophets and messengers of God have always declared, in the categorical manner that is peculiar to them, that in the vast world which lies before man, all of his deeds are subject to an accounting. Accordingly, they have emphatically exhorted those who have accepted their message to prepare themselves for the great event which will take place throughout creation, causing it to enter a new stage, be submitted to a new order and take on a new life. They have further commanded their followers to make use of their potentialities for growth, development and change in order to let all dimensions of their existence flourish and to prosper and attain salvation. They have warned them against doing anything which would earn them misery and wretchedness in the hereafter and cause them to burn in the fire of eternal regret. With his own hand, man sows in this life the seed of his life in the hereafter; he determines himself the fate that will be his in the next world. To express it differently, his eternal life is formed from the materials he himself provides in advance.
Imam Hasan Al-Askari (a) spent his short life in sufferings and distresses. The Abbasid kings spared no effort in oppressing him. They moved him from a prison to another. They subjected him to confinement and imposed on him an economical blockade. They prevented him from meeting with his followers as they prevented ulama and scholars from contacting with him to take from the fountains of his sciences. And this, as I think, was the worst distress the Imam suffered. They tried more than one time to assassinate him but Allah protected him from their plots. The Abbasids bore envy towards Imam Hasan Al-Askari (a) for his popularity and the great respect that all classes of society showed him, whereas the authority was in the hand of the Abbasids who received nothing of respect or honoring from people. Therefore, they plotted day and night to do away with him. Imam Hasan Al-Askari (a) departed from this world to the better world on the eighth of Rabee’ul Awwal in 260 AH, while he was twenty-eight years old and still in the prime of youth.
The world community was first introduced to Imam Khomeini towards the end of 1978 after he was exiled to France for his opposition to the monarchy of Iran. It was from Neauphle-le-Chateau, on the outskirts of the French capital Paris, that Imam Khomeini attained worldwide media coverage while he delivered his severe statements in opposition to the United States of America and orchestrated his final strike against the Shah of Iran, Mohammed Reza Pahlavi. He was acclaimed as one of the greatest pioneers of Islamic revival in the 20th century. His pictures filled the front pages of newspapers and took the headlines in newsbulletins; pictures that were unknown to millions around the world beforehand, especially in the West - with his white beard and black turban - as if someone from the depths of time, from a book of history or an ancient tale, everything about him was unique and new; even his name -- Ruhullah, Spirit of God.
Iraq's leading Shiite scholar called on voters on Wednesday to turn out massively for next month's general election but did not endorse any particular party. Grand Ayatollah Ali Husseini al-Sistani's support is seen as key to boosting turnout for the March 7 parliamentary election, which is widely viewed as a test of reconciliation in Iraq after the sectarian bloodshed that followed the U.S.-led invasion of 2003. “Ayatollah Sistani sees it as critical that all people -- men and women -- who care about the future of the country and rebuilding it... participate in the election,” a statement from his office said. Ayatollah Sistani has ventured into the political arena at critical moments since the
overthrow of Saddam nearly seven years ago.
Theologian, scientist, philosopher, jurist, a man of letters, teacher, and
religious leader: these are just a few of the terms used to describe Imam Ja'far
as-Sadiq (peace be upon him) by both historians and his contemporaries. The knowledge and teachings of Imam as-Sadiq were beyond reproach and earned him
visitors from all over the world seeking to benefit from him. The fifth and
sixth Imams were aware that during their time as representatives of Allah in the
world, there would be an influx of books by Greek and Egyptian philosophers into
the Islamic world, and alarm was raised because many Muslims began accepting
these works as truths. The intellectual awakening of the Muslim world during the
second century was not due to foreign influences as many Western textbooks
allude to; rather, it was a movement led by Imam Muhammad al-Baqir and his son
Imam Jafar al-Sadiq.
Often it is thought that taqwa means piety and abstinence and so implies a negative attitude. In other words, it is maintained that the greater the amount of abstinence, withdrawal, and self-denial, the more perfect is one's taqwa. According to this interpretation, taqwa is a concept divorced from active life; secondly it is a negative attitude; thirdly, it means that the more severely this negative attitude is exercised, the greater one's taqwa would be. The meaning of taqwa in the Nahj al-Balaghah, however, is not synonymous with that of 'abstinence', even in its logically accepted sense discussed above. Taqwa, on the other hand, according to the Nahj al-Balaghah, is described as a spiritual condition which results in control and command over one's self. It explains that the result of subjugation to desires and lusts and being devoid of taqwa degrades one's personality making it vulnerable to the cravings of the carnal self. In such a state, man is like a helpless rider without any power and control, whom his mount takes wherever it desires. The essence of taqwa lies in possessing a spiritual personality endowed with will-power, and possessing mastery over the domain of one's self.
If young British Muslims had any doubts that they are singled out for special treatment in the land of their birth, the punishments being meted out to those who took part in last year's London demonstrations against Israel's war on Gaza will have dispelled them. The protests near the Israeli embassy at the height of the onslaught were angry: bottles and stones were thrown, a Starbucks was trashed and the police employed unusually violent tactics, even by the standards of other recent confrontations, such as the G20 protests. But a year later, it turns out that it's the sentences that are truly exceptional. Of 119 people arrested, 78 have been charged, all but two of them young Muslims (most between the ages of 16 and 19), according to Manchester University's Joanna Gilmore, even though such figures in no way reflect the mix of those who took part. In the past few weeks, 15 have been convicted, mostly of violent disorder, and jailed for between eight months and two-and-a-half years – having switched to guilty pleas to avoid heavier terms. Another nine are up to be sentenced tomorrow.
Four years ago, the blessed shrines of the tenth and eleventh Imams (a) were heinously targeted in Samarra in what was an intentional and calculated strike at one of the most potent symbols in Shia Islam. There are those who would like us to pass off February 22, 2006 as one more day in the pain-ridden history of Shi’ism; one more dark episode pushed to the depths as it were. Such that when we turn to look back in 5 years or 50 years time, there are no lessons to be derived – there is only a reaffirmation of the living insignia of oppression and suffering. This kind of reaction, subsumed in a palpable fatalism, achieves nothing except to multiply the oppression. The attack on the blessed shrines emerged from a particular context from which we can derive both specific and general lessons. Not wanting to ring alarm bells aloud, the present situation and context is not dissimilar to that of February 2006. It is therefore incumbent upon us to closely analyse the conditions of our recent past, following which, we can begin to sketch some of the responsibilities that we must shoulder.
We don’t welcome further resolutions or sanctions. But you can’t deprive a
country with diplomatic pressure from its inalienable rights IAEA has granted
for running the nuclear fuel cycle. The possibility of sanction and imposition
of a non-legal, unreasonable pressure will not stop us from pursuing our rights.
Iran believes that politics and propaganda are behind such pressures to force
Iran withdraw from its independent path. Nuclear activities are just a pretext
for West to impose sanctions. We faced such limitations even when our nuclear
activities were not an issue. Zionists are running an Iranophobia campaign and are ready to pay a high price for that. Their media are trying to divert the world’s attention from Israel’s nuclear threat by fueling this anti-Iran frenzy.
