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SHAFAQNA – Libya’s UN-backed govement on Wednesday criticised the presence of French troops in the chaos-wracked country, as President Francois Hollande confirmed France has soldiers there after three of them died.

The presence of the troops in Libya was a “violation” of the nation’s sovereignty, the govement of national accord said on its Facebook page following Hollande’s announcement that its soldiers had been in the country.

The govement said it would welcome “any help given to us by friendly nations in the fight against Daesh”, which controls the key Libyan city of Sirte.

But any assistance given “should be based on a request (by the Libyan unity govement) or in coordination” with it, the statement added.

Hundreds of people took to the streets of several Libyan cities to protest against the French military presence, mainly in Tripoli and Misrata, some 200 kilometres east of the capital, according to an AFP photographer and Libyan television.

“Get your hands off Libya,” read one placard held by a child attending the protest in the capital. “No French intervention,” read another, written in English.

Protesters waved the Libyan flag as one woman but a French flag.

Hollande on Wednesday said three French soldiers were killed during a mission to gather intelligence in Libya.

Without revealing when the incident took place, Hollande said the troops died in a helicopter accident while taking part in “dangerous intelligence operations”.

Libyan sources gave a different account of events, telling AFP the M17 helicopter was shot down by surface-to-air missiles.

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SHAFAQNA – Germany is likely to face more terrorist attacks, its interior minister said on Wednesday.

Anti-immigrant party Alteative for Germany (AfD) has seized on the train attack to criticize Chancellor Angela Merkel’s migrant policy, under which some 1.1 million people entered Germany in 2015, many fleeing war in Syria, North Africa and Asia.

“You cannot say there is no connection between refugees and terrorism, but the danger was high before and remains high, regardless of questions about refugees,” Interior Minister Thomas de Maiziere said.

A 17-year-old who had sought asylum in Germany was shot dead by police after wounding four people from Hong Kong, some of them severely, on the train and injuring a local resident while fleeing the scene near the city of Wuerzburg.

The perpetrator was initially thought to be Afghan but de Maiziere said on Wednesday there were indications he was from Pakistan. Officials have said the attacker came to Germany as an unaccompanied minor and registered as a refugee in June 2015 at Passau on the Austrian border.

The train attack came four days after a Tunisian delivery man drove a truck into crowds celebrating Bastille Day in the French city of Nice, killing 84 people. ISIS has claimed both attacks.

De Maiziere said the govement had introduced measures to improve security in the last year but waed: “Like several EU countries, like the whole EU, Germany is also in the target area of inteational terrorism … the situation is serious.”

Investigations pointed to the train attacker being a “lone wolf” who had been spurred into action by ISIS propaganda, said de Maiziere.

Police found a hand-painted ISIS flag in his room and a letter he appeared to have written to his father which officials said read: “And now pray for me that I can get revenge on these non-believers, pray for me that I go to heaven”.

ISIS posted a video, described by de Maiziere as authentic, in which a man whom it identifies as the refugee vows to carry out a suicide mission and urges others to do the same.

De Maiziere said it was unclear when the film was made, adding it was “a classic farewell video by a suicide attacker”.

Germany’s federal prosecutor said on Wednesday an investigation had been opened into the case and it was necessary to clarify whether other people were involved in the attack or helping behind the scenes. It launched an investigation against persons unknown on suspicion of belonging to a “foreign terrorist association” and attempted murder. It did not provide further details.

It is unclear how the youth became radicalized. He was living with a foster family and had a part-time job at a bakery.

De Maiziere said Germans would have to get used to more video surveillance and police officers on the streets.

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SHAFAQNA – In the poor Nice suburb of Ariane, many Muslims feel their community is being unfairly blamed for the Bastille Day attack that killed 84 people, and fear discrimination and social divisions will grow in its wake.

Islamic State claimed the attack and hailed Tunisian-bo Mohamed Lahouaiej Bouhlel, who drove a truck through a crowd of revelers on the French city’s sea-front promenade last Thursday, as one if its soldiers.

Prime Minister Manuel Valls said at the weekend that the 31-year-old attacker had been “radicalized very quickly.” The Paris prosecutor said on Monday that, while there was no evidence that he had direct links to Islamic State, he had recently developed an interest in radical Islam.

In Ariane, a district with a big Muslim population a few kilometers from the Abbatoirs neighborhood where Bouhlel lived, the imam of the local Al Fourkane mosque said radical groups preyed on the weak, and cautioned against focusing on the killer’s faith.

“Because the weak are being exploited doesn’t mean that we should come down hard on their religion. Quite the opposite. We should be uniting together and defending the country,” said Boubekeur Bekri, adding that “a crime is a crime” regardless of faith.

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Palestinians who come from the Souq need to go through a gate that is controlled electronically. Today, one of the border police officers manning it, for whatever reason, decided to make this a difficult and humiliating ordeal for a Palestinian.

A man, his wife, and his mother were going to the mosque to pray.The border police officer controlling the gate let the man’s wife through.When it was the man’s tu, he closed the gate, and told the guy he will not get through. No reason was provided. The man unbuckled and took off his belt and showed he was unarmed, but the officer didn’t care. The man then got upset and began yelling at the officer, who just ignored him and told him he will not be letting him through. Then he refused to open the gate that would let the man leave, effectively leaving him trapped between two gates. Exasperated, the Palestinian man climbed over the gate and started his way back home. The soldiers threatened to chase him and he ran. His wife went back with him.

What security or moral purpose can be achieved by denying a man the right to go to his place of worship, and humiliating him in front of everyone else? He was not trying to start a fight, he was trying to go and pray, along with his wife and mother.

There was no reason for such behaviour on the part of the soldier, other than a cruel display of power. Sadly, these types of things happen again and again in this city. Another aspect of the reality faced by the Palestinians living under Israeli military rule.

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SHAFAQNA – While world nations remain mostly oblivious to the crippling danger presented by Saudi Arabia – a nation which wealth has shielded it from criticism, and whose leaders have stood immune from legal pursuits, the Kingdom has a lot to answer to …

Actually it is not so much Saudi Arabia as a political construct which should worry you, but rather the faith it has leaned on to draw legitimacy from: Wahhabism.

Bo in the desert of Nejd in the 18^th century – an unwelcoming stretch of land which for centuries has echoed from the war cries of looters and tribal warlords, Wahhabism came into the world courtesy of one self-professed Islamic erudite: Muhammad ibn Abdul-Wahhab. A follower of Ibn Taymiyyah, Ibn Abdul-Wahhab imagined himself a religious authority so grand that only his teachings could be deemed worthy – a sanctity onto Islam, the one school of thought to surpass all others, and in shame bind them!

Or so he claimed …or so he made others believe!

An ascetic, violent and reactionary faith, Wahhabism is not just anchored in bloodshed, it has been weaved around hate, bred on exclusion, and grown on ignorant bigotry.

If ever there was an antithesis of Islam, Wahhabism would most certainly qualify to that title.

But enough already on this individual … although we have to admit that it is his poisonous thoughts which continue to darken our skies, by allowing powers to wage “holy wars”.

But that you may argue is an Islamic problem, and it has little to do with the rest of the world.

I beg to differ! Radicalism, and most specifically Wahhabism is all our problem.

Why? Because Wahhabism is not playing out in a far, far away land, it is quite literally being featured at a cinema near you. You might not see it yet, you might not be aware that it is there yet, but Wahhabism is most definitely attempting to break into Society’ subconscious – a well-rehearsed doctrine.

You might know Wahhabism under a different name – that of Islamic radicalism.

It is at this point in my article that I will ask you to review your definition of radicalism and lea to call this abomination by its real name: Wahhabism. How can a faith which seeks to annihilate millions of Muslims on account of their allegiance to the House of the Prophet (AhlulBayt) claims itself Islamic?

How can a faith which has purposely disappeared Islamic history and the world religious heritage ever pretend to hold Islam’s true banner?

Let’s play a little game of “did you know?”

Did you know that al-Saud monarchs have sponsored, promoted and aided the destruction of over 7000 historical landmarks to assuage their religious self-righteousness?

Did you know that those who long ago proclaimed themselves the Custodian of the two holy mosques: Medina and Mecca, have persecuted Shia Muslims for they pledged their allegiance to the very man the prophet Muhammad presented as his Custodian? For centuries Wahhabis have branded Shia Islam an apostasy for it dared held the First Imam of Islam the true Guardian of the Words, only to claim such title for themselves, and say it is right and fair.

Did you know that Wahhabism, Saudi Arabia’s official state religion inspired Terror’s armies?

Did you know that the Terror which has claimed all of our sons and daughters, reigns king over the Hijaz (formerly known as Saudi Arabia)?

Did you know that America’s special friend stands the financial and ideological backbone of this cancer we call Daesh?

Did you really not know?

Did you really not see the parallels in between the Black Flag Army and Riyadh officials when you witnessed with which eageess they both wielded their blades? Do you not remember January 2016, when 47 men were brought out to be murdered, and in the king’s name butchered?

The Baqee Organization remembered! It did more than that actually …

For almost a decade the Baqee Organization has spoken up against Wahhabism in preservation of the world Islamic heritage, in defense of our memory, in protection of our future.

If we all share in our differences, we cannot possibly claim to any future without a recollection of our past – not if the future is to be truly ours to own.

Every year on the anniversary of the destruction of al-Baqee cemetery, where Islam’s most illustrious names are buried, the Baqee Organization has taken to Washington DC to demand reparation, to argue accountability, and call on the world to recognize the agony of a life spent in the shadow of the House of Saud.

Beyond a simple case of religious oppression, al-Saud royals have overseen the destruction of most of Mecca’s 1000-year-old historical landmarks, single-handedly redacting History to claim a truth which is a fabrication.

“Failure to protect them [holy sites] from destruction is the biggest tragedy for the Islamic architectural heritage. The Saudi royal family claims to be guardians of the holy places of Islam, and profit hugely from the centuries by visiting believers to Mecca and Medina for pilgrimage. And yet, they are party to this barbaric desecration of the holiest sites in the Islamic world,” said the Baqee Organization, before adding:

“Today, the religious zealots in Saudi Arabia are not alone. Commercial developers such as Bin Laden Group have joined hands with them and are making hundreds of millions in profits as they build ugly, but lucrative high-rises that are shadowing the Grand Mosque known as the Ka’aba. Today Saudi petrodollars have the ability to silence even its most vocal critics, but when all is said and done, history will render a harsh judgment on those who try to wipe out its footprints and steal the heritage of all humanity.”

Al Saud and Wahhabism share a long tradition of cultural genocide.

In 1801 al-Saud legions, known then as the Ikhwan (the Brothers) waged a ferocious military campaign against the holy city of Karbala, where Imam Hussain’s tomb, the grandson of the prophet of Islam, was erected to forever speak of his glorious legacy.

For us today such cultural cannibalism inspired the Taliban to tear down the Gautama Buddha statues in Afghanistan, Daesh to explode the Temple of Palmyra in Syria and Daesh again to sully the Tomb of the Prophet Jonah in Iraq.

Before the wrath of Wahhabism, the world stands to see its memory erased. It is this violence, this insane pursuit for religious absolutism which the Baqee Organization ambitions to denounce, and oppose so that justice could be reclaimed.

And so this July 13^th, 2016 the Baqee Organization took to Washington DC, flanked by Team Nimr and Code Pink – all united in their hope for peace, all intent on speaking up against radicalism, whichever expression it may adopt.

How can we not awake from our torpor when it is our collective History which is being erased?

How can we not recognise the seed of absolutism in Wahhabism desire to rise a great ignorance amid the rubbles of our redacted past?

#SAVEALBAQEE

By Catherine Shakdam – This article appeared first on The Duran

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SHAFAQNA- After the death of Yazid, there was much confusion. Marwan, who was banished by the Prophet (S) and then allowed to come back by the first caliph, now assumed power. His reign was in dispute and even the Sunnis do not recognise him as a caliph. Within a year, he passed away. He had nominated his son Abdul Melik as his successor in the rule. Thus, the long cherished dream of Abu Sufyan was reralised and for nearly a century, the Umayyads tossed around the ball of caliphate among themselves.

Marwan could control only Syria and Palestine at first. After the martyrdom of Muhammad bin Abu Bakr, Egypt also came under his rule. The notorious Ubaidullah ibn Ziyad was his commander in chief, and persons like Umar bin Sa’d, Hussayn bin Numair, Shimr bin Thil Joushan, and other such cruel and tyrannous persons were heading the divisions of the army and cavalry. However, Marwan lived hardly for a year after coming into power.

The rule of Abdul Melik bin Marwan lasted for twenty-one years that were full of oppression and persecution. Any person, who was even suspected to be a sympathiser with the Ahlul Bayt, was imprisoned, banished, or killed for no other fault.

Mu’awiya, in his time, imprisoned several noble and innocent men. Sulayman bin Surad al-Khuza’iy, al-Musayyab bin Naqaba al-Fazari, Abdullah bin Sa’d bin Nafi’ al-Azdi, Abdullah bin Wal at-Taimi, Rifa’ah bin Shaddad al-Bajali, Abdullah bin Sa’d bin Nufeil, Muttaqi bin Muhrisa, Sa’eed bin Huthaifa, Katheer bin Amr al-Muzani, Sa’eed bin Sa’eed al-Hanafi, Abdullah bin Handhala at-Ta’iy, Abul Huwayrith al-Abdi, and their group of 4500 men known as the Tawwabin (repentants), several of whom were companions of the Prophet (S) and of Imam Ali (a.s.) and were noble men in their tribes, were imprisoned by Mu’awiya on account of their love to Imam Ali.

Therefore, they could not participate in the battle of Karabala. When Yazid died, pandemonium broke out and the public looted the treasury, broke open the lock of the prisons and released all prisoners. Under Sulayman bin Surd al-Khuza’iy, the Tawwabin wanted to seek revenge for Imam Husayn’s blood. Ubaidullah ibn Ziyad sent an army of twelve thousand men under the command of Hussayn bin Numair. Ubaidullah himself headed and army of thirty thousand men.

Most of the Tawwabin, numbering over five thousand, were killed by Ibn Ziyad and Hussayn bin Numair’s men. A few Tawwabin escaped and went back to their native places.

Ubaidullah ibn Ziyad and Hussayn bin Numair were killed near Mosul by the men of Ibrahim bin Malik al-Ashtar and al-Mukhtar. Abdul Melik bin Marwan appointed al-Hajjaj ibn Yousuf ath-Thaqafi as the goveor of Iraq, al-Muhallab bin Abi Sufrah as the goveor of Persia, Hisham bin Isma’eel and his son over Egypt, Musa bin Nuseir as the goveor of Yemen, al-Hajjaj’s brother Muhammad bin Yousuf as the goveor of Algeria. All these persons were vicious, cruel, and barbaric murderers.

We may gauge the character of al-Hajjaj bin Yousuf from the incident when he climbed the pulpit and asked the congregation, “Who gives you the daily bread; the Caliph or the messenger of Allah?”

Al-Hajjaj had the greatest contempt towards the Prophet (S) as well as towards the people of Medina and Mecca in general. He used to boast, “Had I not been restrained, due to political necessity, by the caliph Abdul Melik bin Marwan, I would have killed the people of Mecca and Medina and put their corpses in sacs of donkey skin, for these people bear a grudge against the caliph and are jealous of his affluence.”

In the year 72 AH, Abdul Melik sent al-Hajjaj bin Yousuf with an army of two thousand Syrians to subdue Abdullah bin az-Zubair whose son Mus’ab had been already killed. Instead of Medina, al-Hajjaj went to Iraq and sent men from there to Arafa in the Arabia. Abdullah ibn az-Zubair also was collecting and sending men who fought and were defeated by the army of al-Hajjaj. Since Abdullah ibn az-Zubair had established himself in the Kaaba, al-Hajjaj wrote to Abdul Melik seeking permission to enter the Kaaba. Abdul Malik gave permission and sent a contingent of five thousand soldiers headed by Tariq bin Amr to assist al-Hajjaj. Abdullah ibn az-Zubair was killed in Mecca in the last days of the year 71 AH.

Al-Hajjaj killed Hamadan a bondsman and caller of Azan of Imam Ali. He also slaughtered Qambar another bondsman of Imam Ali, and beheaded Kumail ibn Ziyad, Imam Ali’s close companion. He also killed Umair [or Umar] bin ad-Dhabbi an old man of 90 years.

Al-Hajjaj inflicted four hundred whiplashes on Utba bin Sa’d for refusing to curse Imam Ali (a.s.).

During his goveorship of eleven years under the rule of Abdul Melik bin Marwan and nine years under the rule of al-Waleed bin Abdul Melik, al-Hajjaj killed 1,20,000 Shia in Kufa and Basra for the only reason that they were sympathisers with Imam Ali. When al-Hajjaj died thirty thousand men and twenty thousand women, who had been imprisoned by him, were released

Abu Sadiq Sulaym bin Qais al-Hilali was a companion of the Prophet (S), and of five Imams; namely, Imam Ali, Imam Hasan, Imam Husayn, Imam Zainul Aabidin, and Imam Muhammad al-Baqir (peace be on them). When al-Hajjaj became the goveor of Iraq, he ordered Sulaym to be arrested. Sulaym hid himself in various countries, and he suffered immensely and died in exile. His book under the title ‘Kitab Sulaym Bin Qays’ is translated into English. It throws new light on the incidents that occurred in the year 11 AH, and thereafter.

Sa’eed bin al-Musayyab was a well-known successor of the Prophet’s companion (Tabi’een) and a companion of Imam Ali. Abdul Melik bin Marwan wanted to get married to Sa’eed’s beautiful daughter, but Sa’eed married her to a poor young man. In his anger, Abdul Melik ordered Sa’eed to be whipped thirty times for refusing to accept him as the caliph. The old man died in the year 94 AH.

Sa’eed ibn Jubeir was a companion of Imam Ali (a.s.). He was caught by al-Hajjaj and slaughtered in the year 94 AH. Sa’eed cursed al-Hajjaj, and within a few months, al-Hajjaj died.

Al-Waleed bin Abdul Melik poisoned Imam Zainul Aabidin (a.s.) on 25th Muharram, 95 AH.

Sulayman bin Abdul Melik succeeded al-Waleed in the rule. He released three hundred thousand prisoners (men and women) who had been jailed by al-Hajjaj. The release was not due to any mercy or pity, but because it cost the exchequer too much. Sulayman poisoned Abdullah bin Muhammad bin Ali bin Abi Talib.

Hisham bin Abdul Melik succeeded his brother Sulayman in the rule and died in 125 AH. He poisoned Imam Muhammad al-Baqir (a.s.) and Abul Hasan Zaid bin Ali. He demolished the house and cut off the tongue of al-Kumait al-Asadi, a poet who wrote in favour of the Ahlul Bayt.

Haleef al-Qur’an Abul Husayn Zaid bin Ali Bin al-Husayn bin Ali bin Abi Talib was killed along with his three hundred and thirteen followers by an army of Yousuf bin Umar by the orders of Hisham bin Abdul Melik. He then hung the corpse of Zaid on the main entrance to Kufa. The corpse remained hung for five years. A pleasant smell emanated from the corpse. This happened in the year 121 AH. In the same way, Muhammad bin Ali al-Kufi was slaughtered the next year.

When al-Waleed bin Yazid bin Abdul Melik became the king, he sought to arrest Yahya bin Zaid, who resisted against ten thousand warriors just with the help of seventy followers. Zaid and his followers were martyred. Zaid’s head was severed and sent to al-Waleed bin Yazid, and his body was hung on the gateway of Jurjan for one year. Khushkhash al-Azdi, who escaped death in the battle, was taken to Nasiruddin Sayyar. Al-Azdi’s hands and feet were first severed, and then he was martyred.

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The Battle of Uhud

An excerpt from The Brother of the Prophet Muhammad
by M. Jawad Chirri, Director of the Islamic Center of America,
Two Volumes, Harlo Press 1988, Revised Edition.

The Qureshites came out from the Battle of Badr with an astonishing result which they did not expect. They were confident of their capability to annihilate the Muslims easily. For the Qureshites were more numerous and with a bigger reserve and more logistics. Yet, they suddenly found themselves losing seventy of their warriors and leaders, along with seventy captives, in a one-day battle. And above all, the resounding defeat which they received was at the hand of a group whom they used to belittle.

The Qureshites were unwilling to admit a final defeat. They lost a battle, but they believed that they would never lose the war. All they needed was to mobilize forces to which the Muslims would not be able to stand. The buing hatred in the hearts of Qureshites and their desire to wash away the shame of the defeat at Badr and their eageess to avenge their lost leaders added to their physical superiority a tremendous psychological strength.

The Qureshites mobilized for the battle of avenge three thousand fighters compared to nine hundred and fifty fighters al the Battle of Badr. This army was financed and its logistics were secured through the gross income of the commercial caravan which was allotted to the battle of avenge. Thus, the community of Quraish, one year after the Battle of Badr, marched towards Medina to annihilate the Muslims, their religion, and their Prophet. The Meccan army arrived at the area of Uhud which is five miles away from Medina. There, the expected battle took place.

The Holy Prophet went on deploying his forces, placing them in strategic positions. He placed fifty marksmen at the slope of the Mount of Uhud, directing them to protect the back of the Muslims against the pagan cavalry (which was led by Khalid Ibn Al-Waleed). He commanded them not to leave their position whether the Muslims defeated the pagans or the pagans defeated the Muslims.

In this second battle of destiny for the Muslims, the Islamic defense consisted of the same three important elements which played their roles at the battle of Badr:

1. The ideal leadership of the Messenger and his firmness.

2. The members of the house of the Holy Prophet and their heroism.

3. An Islamic army consisting of seven hundred companions, the hearts of many of them were filled with faith and readiness for sacrifice.

The start of the Battle of Uhud followed the method of the beginning or the Battle or Badr. Talhah Ibn Abu Talhah ( from Banu Abdul-Dar clan ), the bearer of the banner or the pagans, challenged the Muslims, saying: “Are there any duelers?” The respondent to his call was the same respondent of the Battle of Badr. ‘Ali came to him and when they faced each other between the two hosts, ‘Ali swiftly dealt him a blow by his sword through which his head was split. The Holy Prophet was pleased. He exclaimed: Allahu Akbar (God Is Great), and so did the Muslims, for the biggest hero of the pagan army had died.

Abu Saad Ibn Abu Talhah (brother of Talhah) carried the banner and challenged the Muslims, saying Companions of Muhammad, you allege that your dead go to Paradise and our dead go to Hell. By Al Lat, you lie. If you were so confident, some of you could have faced me. Let one of you come to fight me.

‘Ali came to him and Abu Saad was not luckier than his brother Talhah. The men of Abdul-Dar continued replacing the bearers of their banner with their men, and the Muslims continued annihilating them. ‘Ali destroyed Artat Ibn Sharhabeel, Shureih Ibn Qaridh and their servant, Sawab.

Historians reported that Al-Hamzah killed Othman Ibn Abu Talhah. Assim Ibn Thabit shot by his arrows Musafi, and Al-Harith, two sons of Talhah, Al-Zubeir killed their brother Kilab, and Talhah Ibn Obeidullah killed their other brother Al-Jallas.

However, Ibn Al-Atheer reported that ‘Ali, alone, destroyed all the standard bearers at the Battle of Uhud and said that Abu Rafi reported that. And so did Al-Tabari.

The death of the bearers of the banner heightened the morale of the Muslims and shook the hearts of the pagans. Following the death of the banner bearers, the Muslims undertook a general offensive led by ‘Ali, Al-Hamzah, Abu Dujanh, and others. The Islamic offensive terrified the pagan army, but the Muslims lost during this operation a giant hero Al-Hamzah, Lion of God, and uncle of the Messenger of God. Wahshi, an Abyssinian, transfixed him with his dart while he was fighting. However, the pagans were forced to flee and leave their camps. The Muslims entered the pagan camps and went on collecting what they found of equipment and material without meeting any resistance from the pagans.

This scene watered the mouths of the fifty marksmen whom the Prophet placed at the slope of the Mount of Uhud to protect the back of the Muslims against the pagan cavalry. The majority of these marksmen left their place and joined the collectors of the spoils. They did not heed the word of their leader Abdullah Ibn Jubeir, who reminded them of the instructions of the Messenger which made it mandatory for them not to leave their place. Not more than ten of them heeded his words. Noticing the small number of the marksmen, Khalid Ibn Al-Waleed and his horsemen killed them then started a general offensive.

The fleeing pagans beheld their horsemen fighting and attacking. They came back to the battle while the Muslims were preoccupied collecting the spoils.

The Muslims were astonished and confused. They started to fight but they did not know whom they were fighting Many Muslims were killed by the Muslims themselves, then they fled tuing their backs and refusing to look behind, while the Messenger was calling upon them to come back to the battle. The Holy Qur’an informs us of the situation of the Muslims in this terrifying hour:

God certainly made good His promise unto you when you routed them by His leave, until the moment when your courage failed you and ye disobeyed after He had showed that for which ye long. Among you are some that hanker after this world and some that desire the Hereafter. Then did He divert you from your foes in order to test you. But He forgave you.

For God is full of grace to those who believe. Behold ye were climbing up (the high ground) without casting a side glance at anyone, and the Apostle was calling you back. There did God give you one distress after another by way of requital, to teach you not to grieve for what ye miss, or for (the ill) that had befallen you. For God is well aware of all that ye do. [Qur’an 3:151-52]

The companions fled away, conceed only with their own safety. History recorded seven exceptional Meccans (‘Ali, Abu Bakr, Abdul-Rahman Ibn Ouf, Saad Ibn Abu Waqass, Talhah Ibn Obeidah, Al-Zubeir Ibn Al-Awam, Abu Obeidah Ibn Al-Jarrah); And Seven exceptional Medi- nites (Al-Hubab Ibn Al-Munthir, Abu Dujanah, Sahl Ibn Huneif, Assim Ibn Thabit, Saad Ibn Mu ath, As-ad Ibn Hudheir or Saad lbn Abadah and Muhammad Ibn Muslimah). These men, according to some historians, remained with the Prophet when the other companions deserted him.

From what we read in Al-Mustadrak by Al-Hakim, we understand that ‘Ali Ibn Abu Talib was the only defender who stayed with the Prophet for the duration of the battle. The other companions who were mentioned to be among those who remained with the Prophet were actually the first ones to come back to the Messenger of God after they left him. Al-Hakim recorded that Ibn Abbas said:

‘Ali has four distinctions no one shares with him: He was the first male who prayed with the Messenger of God. He was the bearer of his banner in every battle and he was the one who stayed with him at the Battle on the day of Al- Mihras (the Battle of Uhud, where there is gathered water called Al-Mihras ), and he is the one who washed his blessed body and laid him in his tomb.

Al-Hakim reported also that Saad lbn Abu Waqass said: When people left the Messenger on the day of Uhud, I went aside and said to myself I shall defend myself … then Al-Miqdad told him: “Saad, this is the Messenger.”

Al-Hakim reported also that Al-Zubeir said about the Battle of Uhud, “And they exposed our back to the horse- men, so we were attacked from behind, and a man shouted: Muhammad has been killed. We retreated and the enemies pursued us.

He also reported that Abu Bakr said: When people left the Messenger of God on the day of Uhud I was the first one to come back to the Messenger of God … then he mentioned in the hadith that Abu Obeidah lbn Al-Jarrah followed him.”

The Messenger stayed at the battlefield with full determination and firmness after the pagans came up to him. He himself fought vigorously. Saad Ibn Abu Waqaas reported that he witnessed a man whose face was covered, and he did not know who he was. The pagans came towards him and Saad thought that they were going to overpower him. But that man took a handful of gravel and threw it at their faces and they retreated . . . Finally Saad discovered that that man was the Prophet. He used his bow and expended all his arrows until his bow could not be used any longer.

When the Prophet was exposed to the enemies by the retreat of his army, Obay Ibn Khalaf tried to attack him. Some of his companions tried to bar Obay from reaching the Prophet, but the. Prophet prevented them from doing that. He faced Obay with a blow which did not seem to be effective. But Obay said: “By God, Muhammad has killed me….” He told me in Mecca: “I shall kill you. By God, if he spits on me he kills me.” Obay died in “Saraf” while retuing to Mecca.

Al-Tabari reported that Abu Rafi said: The Messenger of God witnessed a group of pagans coming to him. He said to ‘Ali: Charge them. ‘Ali charged them and forced them to retreat and killed Amr Ibn Abdullah Al-Jumahi. The Prophet beheld another group coming and told ‘Ali to charge them and he did. He scattered them and killed Sheibah Ibn Malik, one of the children of Amir Ibn Lu-ay. Amazed by ‘Ali’s sacrifice Gabriel said: Messenger of God, what a redeemer ‘Ali is!

The Prophet replied: He is from me, and I am from him.

Gabriel said: And I am from both of you.

They heard at that time a voice saying:

There is no youth (full of manhood) but ‘Ali, and no sword comparable to Zulfiqar (‘Ali’s sword).

A regiment arrived from Kinanah in which four of the children of Sufyan Ibn Oweif were present. Khalid, Abu Al-Sha-atha, Abu Al-Hamra, and Ghurab. The Messenger of God said to ‘Ali: “Take care of this regiment.” ‘Ali charged the regiment, and it was about fifty horsemen. He fought them while he was on foot until he scattered them. They gathered again and he charged them again. This was repeated several times until he killed the four children of Sufyan and added to them six more …

Ibn Husham reported that the Messenger fell into one of the pits which were excavated and covered up by Abu Amir, who expected the Muslims to fall in them. The knee of the Messenger was cut. ‘Ali held the hand of the Messenger and pulled him up and Talhah Ibn Obeidullah helped him until the Prophet stood up.

Muslim in his “Sahih” (Authentic) reported that Sahl Ibn Saad said the following:

The face of the Messenger was cut, and one of his teeth was broken, and the protective dress of his head was broken. Fatima, daughter of the Messenger, was washing the blood and ‘Ali was pouring water he brought by his shield from Al-Mihras. Beholding that the water increased the flow of blood, she bued a mat, put some of its ashes on the wound and the blood stopped.

It would not be difficult for the reader to infer the following:

1. The Battle of Uhud was one of the battles on which the future of Islam depended.

2. The death of the bearers of the banners of the pagan army at the beginning of the battle had its important effect in raising the morale of the Muslims and breaking the morale of the pagans who were four times more numerous than the Muslims. The bearers of the banners in the eyes of the warriors in those days were the leaders of the army. Their death had a great effect on the morale of the army. History recorded that Abu Sufyan said to Banu Abdul Dar:

O Banu Abdul-Dar, we recognize that you have more right than any other Meccan clan to carry the banner (because the Meccan tradition gives the clan of Abdul- Dar the right to carry the banner at war). We were defeated in Badr because of the banner. Hold your banner firmly and protect it or hand it to us.

This infuriated the clan of Abdul-Dar. As they refused to surrender their right of carrying the banners Abu Sufyan said:

Let another banner be added to it.” They said: “Yes, but the additional banner will be carried also by a man from Banu Abdul-Dar, and nothing other than this will be accepted.

The Meccan pagans witnessed at the beginning of the battle their banner fallen ten times, and their hearts fell with the banner ten times. They found, to their astonishment, that they are facing a tremendous power. ‘Ali was the one who destroyed the banner bearers or most of them. This signaled the defeat of the Meccan army in the first round.

3. When the Muslims were defeated in the second round, no one remained with the Prophet except ‘Ali and thirteen others of the companions of the Messenger. These thirteen were the first to come back to the Messenger after their flight. It is clear that ‘Ali’s defense in that decisive hour was much more valuable than the defense of the thirteen companions put together.

The Messenger … became the target of the pagan’s attacks. Whenever a regiment aimed at the Prophet ‘Ali charged the regiment and forced it to retreat.

Thus, we would not be erroneous if we say that ‘Ali in this decisive battle had the exclusive honor of being the main defender of the Messenger and his Message, against the forces which no one other than ‘Ali could face successfully. The Battle of Badr laid the foundation of the Islamic state, but the Battle of Uhud was about to destroy the foundation, had not a small number of heroes headed by ‘Ali been present.

The pagans found that the Battle of Uhud ended in their favor. They defeated the army of the Prophet, and the Muslims lost seventy companions, among them the giant hero: Al-Hamzah, uncle of the Messenger and Lion of God. But the pagan victory was not decisive. Their target was Muhammad and Muhammad was still alive. He was the biggest danger to them Therefore, it was necessary for them to have another decisive battle in which they would realize the goal that they could not realize at the Battle of Uhud.

The Battle of Uhud took place during the third year after the Hijrah. Two years later, the third decisive battle in which the pagans gathered their biggest task force, took place.

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SHAFAQNA – Some 49,000 children will die of malnutrition in areas once cut off by northeaste Nigeria’s extremist uprising if they don’t get treatment, the U.N. children’s agency waed Tuesday.

UNICEF called on charities and donors to respond quickly to avert a tragedy in Boo state, where nearly a quarter of a million children are severely malnourished.

Most of the children are in areas that had been inaccessible before a multinational force liberated them from Boko Haram extremists earlier this year.

“Some 134 children on average will die every day from causes linked to acute malnutrition if the response is not scaled up quickly,” the agency’s regional director, Manuel Fontaine said.

Children already are dying. Doctors Without Borders has waed of a “catastrophic humanitarian emergency” unfolding in the city of Bama, where it said 200 people had died in June and where refugees spoke of children dying of hunger every day.

The seven-year Boko Haram insurgency, which pledged support for the ISIS group last year, has killed more than 20,000 people and spread across Nigeria’s borders, forcing about 2.7 million people from their homes.

UNICEF said the agency has received less than half of the $55.5 million it appealed for earlier this year, and now the needs are even greater.

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SHAFAQNA  – A travelling exhibition is taking a positive message about Islam on the road this summer.

The Mobile Muslims Exhibition is a coast-to-coast campaign that is looking to debunk some of the common misconceptions about the religion and culture through community education.

The 40 day jouey began in St. John’s and will end in Victoria.

“We want people to know the good side, the true side of this religion. Islam is a very peaceful and loving religion,” says Ferhad Ghaffar, with Mobile Muslims.

Six Muslims, all from different countries and backgrounds, are partaking in the exhibition on wheels. The goal of the trip is to educate people about the true meaning of Islam.

“The slogan we want to be recognized by, love for all, hatred for none, this is what Islam teaches,” says Ghaffar.

They say in many ways their religion has been high jacked by terrorists – people committing inhumane acts who proclaim to follow Islam.

James Sinclair, a Nova Scotian who converted to the religion, says that misconception has created the idea that Islam is associated with terrorism.

“There are more than 1.6 billion Muslims in the world and it’s less than 0.001 that are extremists,” says Sinclair. “So the ones that are peaceful and loving Muslims, who practice their faith without harming anybody, or doing anything extremist, they are struggling with the fact that they have to basically accept responsibility for this, because a lot of people assume that all Muslims are branded with this terrorist label.”

Jamal Badawi isn’t part of the travelling group, but has dedicated his life to educating others about Islam, teaching and writing about religion.

“The problem is that some people compare the worst of others with the best of theirs,” says Badawi. “Islam is the pure teaching of the Koran.”

The people behind Mobile Muslims are talking to anyone who will listen.

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SHAFAQNA – Israeli opposition leader Isaac Herzog waed of what he called “growing hatred and racism” in Israel encouraged by right-wing politicians, adding that it could pave the way for further deadly violence.

“We are on the verge of an uprising of hatred, racism, darkness and upcoming killings and assassination based on the overwhelming inteal hatred here,” NRG quoted Herzog as saying during a speech at a Zionist Camp parliamentary bloc session on Monday.

“We hear hatred at every tu, whether it is directed towards women by military rabbis, by Ashkenazi Jews against Sephardi Jews and Mizrahi Jews against Ashkenazis, from military school rabbis towards homosexuals, or between Arabs and Jews,” the Labor Party leader added, notably in reference to the recent appointment of Eyal Karim, who has implicitly justified the rape of women in times of war, as the new chief rabbi of the Israeli army.

Herzog went on to blame the current Israeli govement, which he said has encouraged the growing right-wing discourse in Israeli society.

“This way the seeds of the uprising of hatred are planted, which will lead to a civil war. This hatred is being carried out by the full support and cover of those in the govement,” Herzog said.

“(Likud MK) Miri Regev will shed tears, (Prime Minister Benjamin) Netanyahu will write a post on Facebook, and (Minister of Education) Naftali Bennett will call for self-assessment, but they will be the ones indicted this time,” Herzog added.

“Whoever heads this govement remains silent about the uprising of hatred, without working against it, ending it, taking steps against its leaders, or preventing those behind it from receiving funding.”

“They have forgotten that protecting the weak is a major condition of being Jewish, in addition to tolerance and protecting democracy, values and morals. It seems that Netanyahu has forgotten the meaning of being Jewish,” Herzog said.

Earlier this month, Herzog denounced the passage of legislation requiring that Israeli NGOs reveal the sources of their public foreign funding — a law which has been denounced as an attack on left-wing Israeli organizations working to denounce Israeli occupation practices against Palestinians.

At the time, Herzog slammed the law for “symbolizing the budding fascism that is rising and flourishing in Israeli society.”

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SHAFAQNA – Her name is Ghazza, an 8 year-old Yemeni girl, Ghazza’s life is holding but by a thin thread – her body exhausted by cancer, and a chronic lack of medical care. Like thousands of children Ghazza stands not a chance against Saudi Arabia humanitarian blockade.

If various UN agencies have confirmed over the months that Yemen was indeed running low on food and other basic necessities, all failed to tell the public just what “coping” actually entails in Yemen. We are not talking about low food supplies … we are talking no food supplies.

We are talking no anaesthetic for hospitals, or insulin for diabetics … we are talking no life-saving chemotherapy or dialysis … we are talking agonizing pain and no hope of release.

Over the past 16 months Yemen has been transformed into a grand moratorium. Under Riyadh’s blockade millions are set to die still, robbed of their dignity, their right to be, their right to think, their right to pray in the fashion which fit them best.

Her name is Ghazza and her story is that of Yemen!

Ghazza’s diagnosis is largely unknown since doctors cannot conduct the tests they would need to, to properly care for her … All they know for sure is that she has cancer! All they know for sure is that without help Ghazza will die painfully for Yemen’s medical supplies have run dry.

Ghazza needs not suffer! Ghazza should not have to suffer …

Set aside politics for a second and pause to consider the implications of this war of attrition. Those are the lives which are being destroyed … those are the crimes we have all collectively stood by, by allowing our silence to fuel war’s canons.

The Mona Organization has arranged for Ghazza and her little brother, who suffer from the same condition, to be airlifted to Jordan, and from there India. There the two children will be transferred to a hospital where their medical bill will be covered by Khalsa Aid.

For over a year Khalsa Aid has worked side by side with the Mona Relief Organization, distributing food, medical supplies and other necessities to those communities most in need. Together they distributed over 5 million meals … together they managed to offer hope!

Yemen today needs your help, and your support!

Yemen today needs your generosity! We are only asking for a few pounds/dollars/euros or whatever else you can spare.

Yemen will not have a tomorrow unless we all do our part. Democracy remains an empty word if mercy is left at the door.

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Theresa May has driven extreme policies that surveil and criminalize Muslims, migrants and refugees

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Now that the Conservative Party’s Theresa May has a clear path to becoming the next prime minister of Britain, much of the media coverage is focusing on her “unpredictability,” “resolve” and,unfortunately, her favorite style of shoes.

But as the United Kingdom reels from a post-Brexit surge in racist hate crimes and xenophobia, a key aspect of May’s legacy is going underreported: her role in driving policies aimed at surveilling, criminalizing and extraditing Muslims, refugees and migrants.

From the beginning of her tenure as home secretary in 2010, May has been a key backer of the controversial “Preventing Violent Extremism” (Prevent) program, which was launched in the aftermath of the 2005 London bombings. Under this strategy, Muslims unconnected to wrongdoing have been subject to surveillance and criminalization. The initiative is so stigmatizing and alienating that it wascriticized by a committee of British lawmakers in 2010.

While the govement claims that Prevent targets extremism in all forms, data shows that Muslims—who only make up five percent of the national population—are targeted in the vast majority of cases.

May immediately threw her weight behind the program, declaring in 2011, “Prevent is an integral part of our counter-terrorism strategy and aims to stop people from becoming terrorists or supporting terrorism. Our new Prevent strategy will challenge extremist ideology, help protect institutions from extremists, and tackle the radicalization of vulnerable people. And we will not fund or work with organizations that do not subscribe to the core values of our society.”

But her legacy has gone beyond mere support for Prevent. According to Arun Kundnani, author of The Muslims are Coming! Islamophobia, extremism, and the domestic War on Terror, May has “defended it, backed it and driven it to a more authoritarian place.”

“Under her influence,” Kundnani said, “the policy has gone from paying lip service to idea that it was focused on terrorism to being focused on what May refers to as ‘extremism,’ which is actually a different concept from terrorism. She has been responsible for introducing concept of extremism that means someone who does not share fundamental British values. This has meant a clampdown on people who can be perceived to be outsiders, as not having the right culture.”

In November 2014, May proposed the “Counter-Terrorism and Security Act,” which was implemented in 2015 and dramatically expands the powers of the govement to seize passports of people suspected of traveling outside of the UK for a “terrorist activity” and permits the temporary expulsion of suspected terrorists. The bill also widens govement powers to spy on online communications data and, in its perhaps most controversial measure, requires that schools monitor and surveil students for signs of “extremism.”

The National Union of Teachers roundly condemned Prevent for unfairly targeting Muslim students, and in response to the policy a youth campaign called “Students Not Suspects” has emerged. According to abriefing released in February by the advocacy organization CAGE, “Children across the UK are being interrogated at school on their personal beliefs and religious practice without the consent of their parents or guardians.”

This bill eaed May the dubious distinction of “the year’s worst Islamophobe” in the Islamic Human Rights Commission’s 2015 Islamophobia awards. “May, who beat her ex-cabinet Tory Party colleague Michael Gove to the prize, has been a driving force behind the introduction of yet more repressive legislation targeting the Muslim community,” said the organization.

Source: IRHC

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BIOGRAPHY OF LATE AYATOLLAH BORUJERDI

Sayyid Hussain Tabatabaii Borujerdi, popularly known as Haaj Agha Hussain Borujerdi, son of Sayyid Ali, was bo in the year 1292 A.H. (Lunar) in Borujerd, and passed away in the moing of Thursday, 12^th Shawwal 1380 A.H./Lunar (10^th Farvardin 1340 A.H./Solar) in Qum. He was a famous Faqeeh (Shi’ite Jurisprudent) and a great Marja’ (Chief Religious Authority) of the 14^th century Hegira.

EDUCATION:

Ayatollah Borujerdi had his primary education in Borujerd. He then attended Noorbakhsh seminary in Borujerd where he completed his preliminary and intermediate Islamic education. From the year 1310 A.H. he pursued further the leaing of Islamic sciences, including philosophy, in the city of Isfahan. In 1319 he attained the status of Ijtihad (competence for inference of Islamic decrees and precepts) at the age of 28 when he retued to his hometown, Borujerd. In 1320 A.H. he went to the holy city of Najaf, and completed his education by the year 1328.

HIS TEACHERS:

He was taught religious sciences in Isfahan by great religious teachers like Sayyid Muhammad Baaqir Durcheyi, Mirza Abul-Maali Kalbasi, Sayyid Muhammad Taqi Mudarris and Sayyid Abul-Qasim Dehkordi. In Najaf, his teachers included Akhund Khorasani, Sayyid Muhammad Kazem Yazdi and Sheikh Shariat Isfahani. He was taught philosophy by renowned teachers such as Mullah Muhammad Kashi and Hakim Jahangir Khan Qashqaii in Isfahan as well.

HIS TRAVELS:

After completing his education in Najaf, Ayatollah Borujerdi retued to Borujerd in 1328 and took his residence there for several years. After years of residence in Borujerd, he traveled and lectured in different places. Wherever he went, he was graciously welcomed by local dignitaries and Ulema who requested him to hold teaching and discussion sessions. His travels are detailed below:

–         Travel to Mashad in 1340, where he stayed for several months

–         Travel to Qum on his way back from Mashad; his sojou in these two cities lasted 1.5 years.

–         Haj Pilgrimage in 1345; this travel was made through Iraq, where he stayed for four months in Najaf. There he was welcomed by distinguished Ulema including Grand Ayatollahs Mirzaye Naiini, Sayyid Abul-Hasan Isfahani, Agha Dhiyauddin Iraqi, and Sheikh Muhammad Hussain Isfahani. While retuing from Haj and upon his arrival at the Iranian border with Iraq, he was arrested and taken to Tehran for the reason of participation in a gathering of Ulema in Najaf against Reza Shah (the incumbent king of Iran).

–         After his release from detention he stayed in Tehran for nearly three months before proceeding to Mashad. After a stay of seven months in Mashad he retued to Borujerd.

–         Towards the end of the year 1363 A.H./Lunar (1323 A.H./Solar) he traveled to Tehran for medical treatments. He was hospitalized in Firoozabadi Hospital in Shahre-Rey for nearly two months. After his discharge from the hospital in early 1364 A.H./Lunar (winter of 1323 A.H./Solar), he went to Qum and spent the rest of his life over there.

–         Travel to Mashad in the summer of 1324 (A.H./Solar) for a period of three months

INCUMBENCY OF THE POST OF SUPERINTENDENCE OF HAWZAH ILMIYYAH (THEOLOGICAL CENTER) OF QUM, AND ATTAINING THE POSITION OF MARJAIYYAT AAM (CHIEF RELIGIOUS AUTHORITY):

In the winter of 1323 A.H./Solar, after leaving the hospital, Ayatollah Borujerdi arrived in Qum. Upon the request and insist of dignitaries and Ulema of Hawzah Ilmiyyah of Qum, Ayatullah Borujerdi agreed to undertake the overall responsibility for running the Qum Theological Center. At the same time many of the teachers and educators of Hawzah stopped their classes to pay respect to him as the prominent teacher of Hawzah.

Before long, his Muqallideen (followers of his decrees) increased in number. The demise of Ayatollah Sayyid Abul-Hasan Isfahani in 1325 A.H./Solar, and a few months later, demise of Ayatollah Haaj Agha Hussain Qummi, resulted in their Shi’ite followers tuing to Ayatollah Borujerdi as their new Marja’e Taqleed (Source of issuing Islamic Jurisprudential decrees). Thus, the chair of Marjaiyyat Aam (chief religious authority) was taken by Ayatollah Borujerdi.

Ayatollah Borujerdi had already become well known for his erudition, especially in the religious sciences, as evidenced by the acclaim he received in his travels to Mashad, Qum and Najaf.

While leaing at Najaf, he himself taught the book “Al-Fosul” as well. In the branch of science known as ‘Usule Fiqh’ (Principles of Islamic Jurisprudence) he followed the views of Akhund Khorasani; and in his lectures on this subject, he tried to be brief and to make discussions easy and simplified. He was careful about proper understanding of the viewpoints of the past Shiite Jurisprudents whose decrees he collected and examined thoroughly and held in esteem, especially those of Hassan Ibne Abi Aquil Ummani and Muhammad Ibne Junaid Iskafi.

He believed that Traditions, Sayings, and Narrations of Shiite infallible Imams (A.S.) were best understood by referring to the narrations and decrees issued by Sunnite contemporaries of the Imams (A.S.), for in those days Sunnite decrees were prevailing, and even the disciples of the Holy Imams (A.S.) used to ask them their questions according to the decrees of Sunnite people, and the Imams also replied on the same basis. For this very reason, Ayatollah Borujerdi considered that reference to the Sunnite decrees, constituted a part of the prerequisite studies pertaining to Fiqh. He said: “The earlier Shiite Jurisprudents were aware of the opposing views on problems”. He added: “The ancient scholars quoted Sunnite decrees in their books or in their lessons and subjected them to their critical evaluation.” For this reason he initiated printing of Sheikh Tusi’s book entitled “Al-Khilaf” for the first time.

To infer Islamic precepts and decrees, Ayatollah Borujerdi relied more on a careful scrutiny to the Traditions/Narrations than on practicalities. With regard to different narrations which were all cited by a single narrator, Ayatollah Borujerdi juxtaposed them altogether, and most often this juxtaposition resulted in his conclusion that all of them were related to the same original Tradition or source, which had come to be interpreted and assimilated in various ways later by the succeeding narrators.

WRITINGS / COMPILATIONS:

In addition to some monographs written by his students, writings of Ayatollah Borujerdi himself included the following:

1)      Jame’ Ahadith Ul-Shia’ (The Comprehensive Book of Shiite Traditions/Narrations)

2)      An Encyclopedia that includes an index of narrators, as well as a bibliography of writings on the subjects of ‘Rijal’ and ‘Hadith’(Traditions) along with their documentations

3)      Hashiah (Annotations) on the book ‘Urwatul-Wuthqa’

4)      Hashiah (Annotations) on Sheikh Tusi’s ‘Khilaf’

5)       Sharh (Explanatory Monograph) on the book ‘Kifayatul-Usul’

SERVICES RENDERED BY AYATOLLAH BORUJERDI DURING HIS TENURE AS THE SUPERINTENDENT OF HAWZAH ILMIYYAH OF QUM

During the days of Reza Shah, the Hawzah Ilmiyyah of Qum was weakened. After Ayatollah Borujerdi undertook the administration and management of the seminary, its power was restored.

The institution became self-supporting after the public increasingly reposed their confidence in and allegiance to him as Marja’e Taqleed (their Jurisprudential advisor).

The administrative and educational improvements became evident. For instance, with regard to the matter of collection of Islamic taxes, all cases of appointments of individuals as proxies for this purpose were duly registered. Also all correspondence was recorded.

The number of students, which totaled some two thousand (2000) when Ayatollah Borujerdi took over, had trebled by the time of his death.

Specific improvements in the teaching system were also noticeable. Ayatollah Borujerdi was successful to set up a systematic curriculum in the Hawzah Ilmiyyah. Some teachers were appointed or nominated to be responsible for students’ tests. The students were requested to take the examinations, and their stipend payment was made conditional upon their participation in the exams. This requirement met with some formidable opposition, inasmuch as in Najaf, Ayatollah Istahbanati banned participation in such exams. Although a senior Ayatollah, Sayyid Abdul-Hadi Shirazi, supported the exams required by Ayatollah Borujerdi, due to the intension of oppositions, Ayatollah Borujerdi himself ordered the examination schedule in Najaf to be cancelled.

Ayatollah Borujerdi was interested in good handwriting and correct syntax in writing, to the extent that he wanted to include them in the syllabi for the purpose of the tests.

He encouraged diligent students, and thereby contributed to the growth of leaing level at the seminary.

By publishing magazines like “Lessons From The Islamic School”, he provided opportunity for the accomplished individuals at Hawzah to express their own views and make them known inside the country or beyond the borders of Iran.

Among Ayatollah Borujerdi’s commendable initiatives is that of dispatching missionaries abroad in connection with Islamic propagation and educational activities. One of his envoys was Sheikh Muhaqqiq Rashti who went to Germany and was able to establish a grand, magnificent mosque in Hamburg.

AYATOLLAH BORUJERDI’S VIEWS ON BRINGING ABOUT PROXIMITY AMONG DIFFERENT ISLAMIC SECTS:

Ayatollah Borujerdi was a protagonist of unity and solidarity of the Islamic world and tried to create a kind of proximity among different Muslim sects. In this connection, he corresponded with Dar ul-Taqrib (Center of Proximity) in Cairo and its founders, including Sheikh Abdul-Majid Salim and Sheikh Mahmood Shaltut, the former Rectors of Al-Az’har University. Sheikh Muhammad Taqi Qummi, as the Secretary-General, represented Ayatollah Borujerdi in Dar ul-Taqrib, Cairo.

Continuous communications and contacts of Ayatollah Borujerdi with Dar ul-Taqrib and the Rectors of Al-Az’har University resulted in Sheikh Shaltut’s historic Fatwa (Islamic Decree) conceing attestation of the legitimacy of the “Shiite” sect. It introduced the Shiite Sect as one of the legitimate Islamic Schools of Thought to all Muslims and others in the world.

Ayatollah Borujerdi, was sensitive and averse towards sectarian divisiveness among Muslims, and tried his very best to prevent it. He did not recommend, or justify, any undue focus of attention on the issue of caliphate and its historical account. When dealing with the topic of Imamate, too, he abstained from being engaged in the issue of caliphate. On the contrary, he considered the issue of caliphate as a historical event that is passed, and does not call for a discussion at the present time.

The important matter, he believed, was to identify the sources of “Ahkam” (Islamic decrees and precepts). For this reason, he highlighted the importance of the scientific dimension of Imamate according to what the holy Prophet (S.A.) has stated in the famous ‘Hadith of Thaqalain’.

As mentioned earlier, Ayatollah Borujerdi was arrested and imprisoned once. That was in the year 1306 A.H./Solar when he retued from Haj, and passed – in his route – through the holy city of Najaf.

His visit to Najaf coincided with the group immigration of the Ulema of Isfahan to Qum in protest against the compulsory military service, a law that was approved by the order of Reza Shah. In this connection, a secret session was held at the residence of Ayatollah Mirzaye Naiini wherein a group of Ulema, including Ayatollah Borujerdi, took part.

In that session, it was agreed that Ayatollah Borujerdi, as the proxy of Najaf Grand Ayatollahs, Naiini and Ishafahni, travel to Tehran. Later on the matter was dropped and Ayatollah Borujerdi, too, declined to undertake such a task. Then, Ayatollah Borujerdi stayed on at Najaf for a few months before proceeding to Iran via Qasre Shirin border check post where he was arrested and shifted to Tehran’s ‘Arkan Harb’ garrison, a detention center.

In a short time he was found not guilty and released. His release order was issued by Reza Shah on the occasion of his visit to Borujerd to attend the funeral ceremony of Amir Lashkar Tahmasbi (murdered on 1307 A.H./Solar). It was in that trip that the Tabatabaii Family, which was considered to be very influential in the Lorestan region, requested Reza Shah to liberate the Ayatollah (Tabatabaii) Borujerdi, who belonged to same family.

After his release, Ayatollah Borujerdi met Reza Shah and recommended him to avoid distancing himself form the clergy.

Also, as Ayatollah had closely seen the conditions of the soldiers in ‘Arkan Harb’ garrison, he had told Reza Shah to increase the ration of the soldiers from serving boiled rice once weekly to twice weekly, because they were ‘soldiers of Islam’, and this suggestion was much praised by Reza Shah.

Ayatollah Borujerdi then retued to his hometown, Borujerd, where he stayed on in an isolated manner until the death of Reza Shah due to severe prevailing tyrannical conditions.

When Mohammed Reza Shah succeeded his father, tried to consolidate his royal position and justify his reign by establishing contacts with the religious Ulema, which included a royal visit to the sick Ayahollah Borujerdi in the year 1323 A.H./S in Firoozabadi hospital, Shahre Rey. Ayatollah Borujerdi made some observations, among them he recommended the Shah that there should be no longer any negligence in religions matters.

Earlier, during Reza Shah’s time, when Ayatollah Borujerdi was imprisoned, he had proved that was by no means impressed by the royal might.

Also in the event of Reza Shah’s deposal in the month of Shahrivar, 1320 A.H./Solar, when Ayatollah Qummi had come to Iran, and the Shah’s administration ignored his requests, Ayatollah Borujerdi sent a telegram to Ayatollah Qummi and thereby stated that he was ready to come to Tehran, if necessary. It is said that such a telegram at that time had been one of the factors that influenced the subsequent acceptance by the govement, of Ayatollah Qummi’s requests.

Yet, with all his bold encounters, Ayatollah Borujerdi remained wary of politics, in which he intervened only to the extent necessary. With a lifetime of high-level encounters and experience of various events, he remained careful in exercising his political acumen. Moreover, during the 1320s and 1330s of the Solar Hegira calendar, the activists of the ‘Tudeh’ communist party were making serious efforts in Iran, and at the same time, Iran was under great pressure by foreign govements. Under those circumstances, the Ayatollah considered it rather expedient not to weaken the govement of Shah to an extent more than necessary. Thus, Ayatollah Borujerdi’s opposition to the Shah was not too overt, in that he did reply appropriately to the royal telegrams, and on occasions complied with royal requests for his audience.

Nonetheless, whenever necessary, the Ayatollah did not hesitate to encounter royalty with firmness, and even sometimes by sending threatening messages.

Such opposition was effective in preventing implementation of some of the govemental plans. For instance, in the year 1338 AH/S, Ayatollah Borujerdi effectively opposed the proposed Latinization of the Persian script.

The Ayatollah, furthermore, supported those who were struggling against the Shah, and he was instrumental in nullifying attempts by Shah’s agents to enlist support of the Ulema of Qum against the opposition group of ‘Jibheye Melli’ and ‘Musaddiq (the incumbent Prime Minister)’

SOURCES:

1)                   MARJAIYYAT DAR ARSEYE IJTIMAA’ WA SIAASAT (i.e. Marjaiyyat In The Arena Of Society And Politics), by Sayyid Muhammad Hussain Manzoorul-Ajdad, Shirazeh Publications, Tehran

2)                   HAYAT UL-IMAM AL-BORUJERDI (i.e. The Biography of Ayatollah Borujerdi), by Muhammad Wa’ez-zadeh Khorasani, Published by ‘Majmaye Taqrib Madhaheb Islami’, Tehran

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