The Awakening Editors: Syed Yasir Abbas & Dr. Ameer Ali Badami Published in: Bangalore, Complimentary Copy

Imam Hussain (as) in Dua Arafah says: O lord what has he lost who has gained you, and what has he gained who has lost you!.

"Say, Indeed my prayer and my worship, my life and my death are for the sake of Allah, the Lord of all the worlds." (Quran, 6:162)

Issue 1, Vol. 1, Number 2 - Sunday, 18th January, 2015

Don't lose your Orientation - Ayatullah

Khamenei (dz)

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Hadith

Quran Live & Die for Allah by Sayyid Saeed Akhtar Rizvi "Say, Indeed my prayer and my worship, my life and my death are for the sake of Allah, the Lord of all the worlds." (Quran, 6:162) This is the ideal Islam. A true Muslim surrenders to the love of Allah. All his actions are motivated by one thought only: God would be pleased by this work, so it must be done. Not only the external rituals and rites, but also his emotions and thoughts are submerged by love of God. He lives for Allah, and he dies for Allah. The tragedy (of Karbala) is the perfect example of the way a Muslim should keep the love of Allah and His religion above all things. To begin with, Imam Hussain (a) had not refused to submit to Yazid for any worldly reason. He made it perfectly clear in his will which he wrote at the time of departure from Medina. He writes: I am not leaving Medina for any worldly motive: I am leaving it so that I may establish the way of my grandfather (the Prophet) and my father (Ali); and so that I may exhort people to become righteous; and may dissuade them from evil. This will explain in prose what Imam said in poem while he was proceeding to Iraq. He was frequently heard reciting these lines: If the religion of Muhammad (s) cannot be saved except by the sacrifice of my head, Then, O swords, come and take it. And to save the religion of Islam, Imam Hussain (as) sacrificed not one, but 72 heads. These sacrifices were made without any remorse, without any sorrow. On 10th Muharram, when every passing moment brought a new hardship for this small caravan, Imams (as) face was radiating more and more content and pleasure. He was happy that his offerings were accepted by Allah. It was this unblemished love of Allah which prompted Imam (as) to say in the last moments of his earthy life: I left and forgot everything in Thy Love: Allah! And I made my children orphan, so that I may see Thee, They have minced my body by their swords. But my heart is oblivious of these tortures; it is not inclined but towards thee. O Allah Thus Imam Hussain (as) showed how can a man live for Allah; how can he die for Allah. This death is not death; it is eternal life, as God has said: And do not call those who were slain in Allahs way dead. Rather they are living, but you are not aware. (Quran, 2:154)

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The Goal of 'Arif

- Martyr Mutahhari (ra)

Women in Islam - Imam

Khomeini (ra)

Quote

Focus your attention on God so that the hearts of the people

will focus on you"

- Imam Khomeini (ra)

The Awakening, Issue 1, Vol. 1, Number 2

Mission of the Pen - Imam Khomeini (ra)

Page 2: Muslim Ummah

"The one who is aware of the developments of his time is not exposed to ambiguities." [Usul al-Kafi, vol. 1, p. 26] Just like the battlefields... On a battlefield, you are under the artillery and mortar fire of the enemy from all angles. Different types of bullets are fired from different angles, and they whistle past your head. Sometimes you even lose your orientation and cannot tell whether the fire is coming from the enemy or it is friendly fire that is aimed at the enemy's strongholds. That is a mortal danger. It is very dangerous for a soldier to lose his orientation and confuse his comrades with the enemy soldiers. If a soldier cannot identify the position of the enemy and his comrades, he may open fire on his own comrades, believing that he is trying to kill the enemy soldiers. That is very dangerous. Some of us open fire on our friends and imagine that we are fighting the enemy. Some of us are unaware enough to forget that creating religious conflict is the enemies' plot to keep different denominations of Islam busy with one another. As a result of lack of vigilance, Shia and Sunni Muslims focus all their efforts on fighting one another. That is a very regrettable situation, and that is what the enemy wants.

That pen is worthwhile which awakens the masses. Pens make martyrs and nurture them. The pen can be more creative than the blood of the martyrs. The pen is itself a weapon; it must be in the hands of the virtuous and the scholarly persons. The pen you hold in your hand, as well as your tongue, are in God's Presence. Make every effort to use your pen and tongue for the exaltation of Islam, the country and the nation. If pens become active for God and His people, machineguns would retreat. Make effort by pen and tongue to push machineguns aside and make the arena available to pens, sciences and knowledge. In this world if pens work for God and His people, machineguns will withdraw and if they don't work for God, they shall be making machineguns. That pen is humanistic that writes with fairness. That pen is a free pen that does not plot. Man has benefited and suffered losses by pen more than by anything else. Men of pen and speech should try to call the people to unity. Your great responsibility today is the pen in your hand. Proximity amongst Islamic Schools of Thought: A necessity for Muslims in the Contemporary Era

During the final 2 decades of the 20th century, the attitude of going back to the Islamic identity and its revival strengthened and led to extensive movements. A wave of revival spread across the Muslim world from E. Asia to N. Africa and particularly with the victory of the Islamic Revolution in Iran, this wave impressed itself upon, and bewildered, many in the world, especially those in the West. Second Point: From the early 16th century, Western civilisation surpassed other civilisations and categorised all the other societies from primitive to advanced civilisations & in this category considered itself to be the pinnacle of civilization. As time passed, Western civilisation, especially the liberal democracies in the West, not only humiliated others but also needed a foreign state to show their pre-eminence and prominence. Thus, after World War II, the Cold War emerged between the Eastern and Western blocs. In that final decade of the twentieth century after the collapse of the Soviet Union, this conflict ended as well. But still the West needed an imaginary foreign enemy and to present this imaginary enemy as a threat to its existence to keep its internal vigour and the aim of achieving sovereignty over the whole

Don't lose your Orientation - Ayatullah Khamenei (dz)

world, so it can carry out its planned policies in order to dominate the world. Thus, on the basis of this proposition, the theory of Clash of Civilisations was devised at the dawn of the 21st century. After the collapse of Soviet Union the German chancellor, the French PM and the NATO chairman in 1995 concurred that Islamic Fundamentalism threatens the West the same way communism does. And also, the former American president officially announced before the U.S. Congress that we should focus on Islamic Fundamentalism instead of the Soviet Union. In order to present this theory as a viable threat, the West needed to convince the people all over the world and particularly the Westerners that Islam is not only a threat to the West but also a great threat to humanity. Third Point: To prove the threat of Islam to the West, some politicians pursued another policy which was to cast divisions & fractions between Muslims, by amplifying the theological, jurisprudential and historical differences amongst Muslims and inciting their religious emotions against one another.

A very important and immediate need of the Muslim world is to achieve proximity among different schools of thought in Islam. It is necessary for all Muslims to unite by focussing on the true teachings & values of Islam based on the Holy Quran, the Prophets (s) Sunnah, & the enlightening teachings of the religious leaders.

Necessity for Achieving Proximity First Point: From the 19th century onwards, there existed in the Muslim world 2 main attitudes amongst Muslim scholars with regards to the West: 1- A positive attitude that of those who were fond of the scientific developments & advances pursued. They described the way of progression & success to be in following the Western political, social & cultural philosophies and theories. 2- A non-positive attitude which stressed going back to Islams glorious past and guarding Islamic identity by using all aspects of Islam. This was a reaction to the decline of Muslims and losing their dignity and grandeur. We can see that after the World War II, the first approach permeated the Muslim world, and many Muslim elites and politicians followed the West and organised their social, political and cultural lives based on the Western approach.

The Awakening, Issue 1, Vol. 1, Number 2

Page 3: Women's Corner

Stranger: Mother, where are you going? She Said: I'm going home my son. Is it close by? asked the stranger. She Replied: No, its on Boulevard Aboozar Stranger: Come I'll drop you in my

Sayyida Nusrat Beygum Amin

Women in Islam - Imam Khomeini (ra)

A True Story: Mother's love for her martyred son

Sayyida Nusrat Beygum Amin was one of the most outstanding female jurisprudents and theologians of the 20th century. After being given the permission of ijtihad by prominent scholars, thus entitled mujtahidah, she in turn granted permission of narrating hadith of ijtihad to future renowned female and male scholars. For example, she gave permission of narrating hadiths to the grand Ayatollah Marashi Najafi. In addition to her academic scholarship, Mujtahidah Nusrat Amin displayed firmness in her movement against the emergence of modernism and false propaganda against Islam when she rose against the misleading ideologies promoted by Reza Khan. In a generation bombarded with celebrities that entice todays youth to overlook true exemplars, Mujthidha Amin is an example of a woman with notable achievements in which people can apply to their modern lives. Mujthidah Amins Works: Her works reflect her refined soul. According to a quote from one of her relatives, She did not have any slip of the pen when she took pen to write and this signifies unseen divine assistances to her. She wanted to remain unknown and signed her books with the pen name of Iranian Mujthidah or Isfahani Mujthidah. She wrote numerous works among which a tafsir--e-Quran was also completed. Tafsir Makhzan al-Irfan: This book is a comprehensive commentary of the Quran published in 15 volumes in Farsi. After writing a commentary on the first two sections of the Quran, Mujthidah Amin continued writing a commentary until the last section (the 30th juz) as she feared having a short life, & she finished that commentary near the end of her life. This way, this noble mujtahidah became the only female exegete of the Islamic world who has written a complete commentary on the Quran from the beginning until the end.

car. She said: I don't want to bother you, thanks. Stranger: What trouble, please come. She came and barely sat, stranger asked her - why trouble yourself to come so far away from home to Behesth e Zehra at this old age? She replied: My only child was Martyred in Sacred Defense and is buried here and I come here to visit him, I used to visit him every week now that I'm old I come here only whenever I can. Stranger's throat started to choke by suppressing his tears at her plight, he then asked her - by what means do you come here? She said: I come here by Metro Train or Auto Bus. Stranger asked her: Then why are you walking back home? She replied: With the only money I had, I bought flowers and placed it over his tomb and I was left with no money to buy a ticket so I was walking back home.

Salutations of Allah be upon all mothers of martyrs.

"Islam not only approves rights for women; rather, it is itself the founder of women's liberties in all its dimensions of their existence." "The woman has a great role in the society; she represents the realization of human ideals." "No occupation is more honorable than motherhood." "The woman's role in the society is above that of man because the women and ladies, in addition to their being an active stratum in all dimensions, they rear and train all the active strata in their laps. " "May the mercy of God be upon the mothers who send their brave youth to defend the truth and take pride in their martyrdom!" "The mother's lap is the greatest school in which a child is educated." "Whenever I see the respected ladies who, by their decisive will, are ready to endure all sorts of hardship; rather, to attain martyrdom for the sake of the objective, I feel assured that this path will lead to victory. " "The woman is the only being that can deliver individuals to the society by whose blessings the society, nay the entire societies are drawn to endurance and lofty human values. "

The Awakening, Issue 1, Vol. 1, Number 2

Outcomes of living a life of piety

Page 4: Spirituality

The Goal of 'Arif - Martyr Murtadha Mutahhari (ra)

- Mohammad Ali Shomali

Complete Support: One of the outcomes of living a life of piety and having a pure and pious heart is that we will be given complete support by Allah (SWT). He will listen to us, will give us what we want, and will be our ears, eyes and hands. In the well-known divine saying (hadith-i qudis) of qurb-i nawfil, we read: "None of My servants can seek proximity to Me by that which is dearer to Me than things that I've made obligatory on him. Then, with the performance of nawfil he continuously attains proximity to Me, so that I love him. When I love him, I will be the ear with which he hears, the eyes with which he sees, and the hand with which he strikes. If he calls Me, I will answer his call, and if he makes a request, I will grant it."( Al-Kfi, vol. 2, pp. 352 & 353.) Perfect knowledge: There are many hadiths which indicate that one of the results of having attained spiritual nearness to God is to be endowed with great knowledge of the realities of the world, including many mysteries that can never be known through ordinary methods of learning and teaching. On the topic of the servant who has attained proximity to God, Prophet Muhammad (S) reports Allah (SWT) as saying: "I will love him when he loves Me and I will make him loved by My creation, and I will open up his inward eyes to My glory and grandeur, and I will not hide from him [the knowledge of] the select of My creation. So in the darkness of night and in the light of day, I will tell him secrets, so that his conversations with creatures and with his companions will be cut off. I will make him hear My words and the words of My angels and I will reveal to him the secret I have hidden from My creation."( Bihr al-Anwr, vol. 77, pp. 28 & 29.)

The 'arif desires the Real (God) not for the sake of something else, and he

values nothing above his knowledge of the Real, and his worship of Him is

because He is worthy of worship and it is a worthy way of relating himself to Him; it is not out of desire (for rewards) or fear (of chastisement).

The meaning of this is that in terms of his aims the 'arif is a muwahhid. He

seeks only God, yet his desire of God is not on account of His gifts in this

world or in the Hereafter. Were such to be the case, the real object of his

desire would be the gifts, God being only the preliminary means by which

the desired gifts are sought. In such a case, in reality, the final object of

worship and desire would be one's own self; for the purpose of seeking those gifts is the pleasure of the self.

However, the 'arif desires whatever he desires for the sake of God. When he

desires the gifts of God he does so because they are from Him, and are His

favors. They represent His Grace and Magnanimity. So, while the non-

'arif seeks God for the sake of His gifts, the 'arif seeks the gifts of God for the sake of God.

Here the question may arise, if the 'arif does not seek God for the sake of

anything, then why does he worship Him? Is it not true that every act of

worship must have a purpose? Ibn Sina's passage contains the answer. He

states that the goal and motivation of the 'arif's worship is one of two

things. One is the inherent worthiness of the Worshipped to be worshipped,

meaning that one worships God simply because He is worthy of worship. It

is rather like someone who upon noticing some admirable qualities in a

person or a thing praises that person or thing. If asked what motivated him

to utter such praise, or of what benefit was it to him, he will reply that he

sought no benefit from his praise, but simply saw that person or thing as

being genuinely deserving of praise. This is true of the praise accorded to the heroes or the champions of each and every field.

The other motivation of the 'arif's worship is the worthiness of worship

itself. It bears intrinsic nobility and beauty of its own, for it is a connection, a tie, between oneself and God.

Thus it has a worthiness of its own, and there is no reason why worship should necessarily entail desire or fear.

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