As a practitioner of classical music I have been taught something very important:

A faster beat (tempo) does not equal an increase in volume (crescendo).

Many beginning musicians make the mistake of playing louder when playing faster. Their mistake is to confuse horizontal advancing in time (beat, tempo) with vertical increase in volume and intensity (crescendo).

How does this apply to our discussion?

Modern Western civilization does exactly the same mistake of confusing advancing in time, the progress in time (horizontal) with increase in civilization (vertical) whereas these are totally different issues. This sort of confusion is typical of Western thinking and the colonial slave minded thinkers in the East. How many times do we have to hear things like:

"How can racism still be possible in 2008?"
"How could this be possible in 2008"

This sort of questions imply that the more we advance in time the more civilized we are supposed to be.This is the belief of positivism (Auguste Comte) and modernity: progress will make humanity better and progress implies a clear cut with the past.
This theoretical premise of modernity has ironically been contradicted times and times again by the very civilization that propounded it and tried to spread it the world over. Here are a few examples:
- colonialism
In the name of progress the West has waged war, looted, killed, enslaved and raped innumerable nations in the name of progress either because it needed enslaved manpower to bring about that progress or because it intended to bring "progress" to those it thought still lived in the "past". The very belief that one needs to cut with the past creates a system of binary values: modern-new-good vs traditional-old-bad. In fact the present war waged upon Muslims today by the West is nothing but the continuation of 19th century colonial discourse that aimed at "civilizing" the East, "liberate" its women and "free" its people from religion termed as "mysticism and superstition". The same discourse used by the French in the 19th century to justify the illegal invasion of Algeria is now used by the West when talking about Muslims and is recurrent in propaganda movies like 300. The fact remains that colonialism is by any accounts morally evil. Great empires of the pas such as Ancient Persia or the Islamic empire never intended to racially subdue or enslave other nations. The aim was rather to bring nations together under a commonly shared law.

- modern wars
Despite the ridiculous accusation that religions have brought war to this world the West has waged the bloodiest and most savage wars during the 20th century in the name of modernity and progressive values. The Nazis destroyed human life in a scientifically planned method and waged war in the name of progress of white civilization. The allies on the other hand whilst criticizing Hitler's white vs white racism waged war on him in the name of so-called tolerance whilst still segregating black people in in the US or treating Indians as second class citizens and canon fodder in its army. In the name of progress it massacred innocent civilian populations in massive bombardments and finally used the atomic bomb against the Japanese in an unprecedented act of military cowardice and racial hatred (ever wondered why they didn't bomb Berlin?). Modern wars have seen an unprecedented amount of victims as well clear abuses of civilian populations who are now clearly the first victims of these wars. Traditional war codes usually forbade the targeting of civilians even though this was not always implemented.

- crime and moral degradation
Despite its claims to progress the West knows now unprecedented levels of violent crime and moral degradation. The fact that pimps and prostitutes have become icons for the modern youth and that vulgar entertainers (pop singers and sportsmen, in Rome they were slaves...) have since WWII become role models is only the tip of the iceberg of a more general degradation of a civilization that cannot stand on its feet because it simply doesn't have a fix divinely ordained way of life.

Technological advancement does not equate greatness in civilization. This doesn't mean that science is evil. It just means that science on its own does NOT bring about civilization. It has to be combined with other factors namely spirituality and religion. As Montaigne said:

Science sans conscience est la ruine de l'âme.
Science without conscience is the ruin of the soul.


Imam Khomeini (ra), Rabindranath Tagore and Sri Aurobindo were spearheads of of the anti-modern movement that clearly recognized the fallacy of modernity and its evils. They are a testimony of the earth's complaint against a way of life that is an insult to Allah (swt). In fact anyone familiar with traditional cosmologies knows that were are living in the Dark Age or Kali Yuga as the Indians call it and that were are experiencing growing degradation NOT progress.
Let me finish with the following quote of Rabindranath Tagore:

“The political civilization which has sprung up from the soil of Europe and is over-running the whole world, like some prolific weed, is based upon exclusiveness. It is always watchful to keep at bay the aliens or to exterminate them. It is carnivorous and cannibalistic in its tendencies, it feeds upon the resources of other peoples and tries to swallow their whole future. It is always afraid of other races achieving eminence, naming it as a peril, and tries to thwart all symptoms of greatness outside its own boundaries, forcing down races of men who are weaker, to be eternally fixed in their weakness.... This political civilization is scientific, hot human.


“The charge brought against us is that the ideals we cherish in the East are static, that they have no impetus in them to move, to open out new vistas of knowledge and power, that the systems of philosophy which are the mainstays of the time-worn civilizations of the East despise all outward proofs, remaining stolidly satisfied in their subjective certainty. This proves that when our knowledge is vague, we are apt to accuse of vagueness our object of knowledge itself. To a Western observer our civilization appears as all metaphysics, as to a deaf man piano playing appears to me mere movement of figures and no music. He cannot think that we have found some deep basis of reality upon which we have built our institutions. ... The East with her ideals, in whose bosom are stored the ages of sunlight and silence of stars, can patiently wait till the West, hurrying after the expedient, loses breath and stops.”

Rabindranath Tagore, Nationalism, New York, The Macmillan Company, 1917; The Diary of a Westward Voyage, English translation of Indu Dutt, Bombay, Times of India press, 1962.


I am the brother of the Messenger of God and the Heir to His knowledge, the treasury of His wisdom, and the Companion of His secret. There is not a letter revealed by God in any of His Books whose intention does not point towards me. He hath vouchsafed unto me the knowledge of what was from eternity and what will happen unto the Day of Resurrection. To me hath been vouchsafed the knowledge of past and future generations and their genealogies. And to Me hath been given a thousand keys to a thousand doors. The knowledge of the destinies of all things hath been granted unto me. All these Gifts shall continue to flow through my Appointed Successors (wasi's) as long as day is followed by night and night followed by day and until all things return to God. For verily, He is the True Inheritor of all things.

Unto me, too, hath been vouchsafed the Path, the Balance, the Banner, and the Kawthar. I am the one who shall face the children of Adam on the Day of Judgement and shall bring them to account and shall direct them to their habitations. And verily, I am the punishment of fire meted unto the damned. These are the bounties of God unto me. And should anyone deny that I shall return after the Return[3], or deny that I shall come back after the Raj'at[4], or should anyone reject the truth that I shall appear again, even as I have done from the beginning that hath no beginning or even unto the end that hath no end, he, verily, hath denied the truth of all of Us. And verily I say unto you, he who denies any one of Us, hath denied God. I am the one who hath summoned you; I am the companion of your prayers and invocations. I am the Lord of retribution, and I am the Master of the signs and the Lord of the wondrous symbols of guidance. I am cognisant of the mysteries of creation; I am the One who brought the iron unto Men[5]. I am forever new and forever pre-existent, the One who brought the Angels from out of their habitations, the One who pledged an everlasting covenant with your spirits on the dawn of creation and Who, on that day, asked, through the will of God, the Self-subsisting, these words: "Am I not your Lord?" I am the Word of God [Kalimat'u'lláh] which hath been uttered in the world of creation, the Object of the covenant that hath been promised in the prayers and salutations which lie in the reality of all created things. I am the name that hath been invoked by orphans and by widows, the door to the city of knowledge and the refuge of patience and forbearance. I am the upraised flag of God, the companion of the banner of divine praise, the Lord of infinite bounty and of infinite grace. But should I tell you all that I am, you would doubtless disbelieve Me. For I am also the slayer of oppressors, the treasury of divine favours in this world and of the next. I am the master of the believers, the guide of those who seek the way. The truth is Mine and certitude is at My side. Leadership is Mine and the righteous shall follow Me. I am the first to acknowledge faith, the Cord of God that shall not be broken, the One who will raise the world to justice even as it hath been brought low by oppression. I am the companion of Gabriel and the archangel Michael is beside Me. I am the tree of guidance, and the essence of righteousness. I shall gather together the world of creation through the Word of God that gathers together all things. I give life unto humanity and I am the treasury of all divine commands. To Me hath been given the Luminous Pen and the Crimson Camel[6].

I am the gate-keeper of certitude, the Commander of the Faithful, the friend of Khidir. I am the One who shall conquer Syria and destroy the arrogant. I have existed throughout the past, and, verily, I have never uttered a falsehood. Through a word from Me, truth hath been separated from error, for I speak through divine inspiration and know of the stars and constellations. God hath commanded me to ordain their orbit and vouchsafed unto me their knowledge. With Me are the saffron and crimson coloured flags and I shall remain concealed until the time shall come for My manifestation in a great Cause. Then, shall I grant and withhold as I wish. None can describe Me except Myself, for I shall protect the faith of my Lord. I am the One Whom my Cousin chose, Who was present when His sacred remains were shrouded. I am the Guardian appointed by God, the Most Merciful God, the companion of Khidir[7] and Aaron, and the friend of Moses and Joshua, the son of Nun. I am the Lord of Paradise, He Who hath caused the rain to fall and the earth to quake and the sun and moon to be eclipsed. I am the Object of the creation of multitudes and it is I who shall slay those who do not believe. Verily, I am the leader of the righteous, the Sacred Fane frequented by all, the upraised firmament, the fathomless ocean. I am the Holy of Holies, the pillar that supports humanity. I am the Possessor of the Greatest Cause. Is there anyone who can speak beside Me? I am fire itself. At a single Word of God, at one utterance of the Prophet, I would put within you My sword's length and send you hurrying unto your next abode. I am the meaning of Ramadán and the night of Qadr[8] mentioned in the Mother Book. My utterance is decisive, for I am the Súrah of Praise[9]. I am the purpose of prayer itself, whether at home or when travelling. I am the purpose of fasting, and the sacred anniversaries in the months of the year. I am the Lord of Resurrection and Judgement, the One who can remove the yoke that lies heavy on the people of Muhammad. I am the Gate through which all shall pass who worship God; I am His worshipper, and one created by Him. I am both the witness and the One witnessed to, the possessor of the green canopy, He Whose name is mentioned in the heavens and the earth, Who is the travelling companion of the Messenger of God throughout the heavens, for with Me is the Book and the sacred Arc. I am the One who befriended Seth, the son of Adam[10], the companion of Moses and Irám, and all metaphors and analogies pertain unto Me. Who indeed is there to compare with Me? For I am the heaven-sent rain that causeth each blade of green to grow, the Lord of this nether realm Who brings forth the rains when all have lost their hope in its downpour. I am He Who summoneth the mighty lightning and causeth the ocean to rise and swell, the One who speaketh to the sun and causeth the stunning trumpet to blast forth. I am the refuge of all that have obeyed God, and verily, God is my Lord and there is no other God but He. For falsehood offers illusions, but truth giveth thee everlasting sovereignty.

I shall soon depart from amongst you, but be watchful and aware; be on your guard against the tests and tribulations caused by the 'Ummayyds and their worldly powers. And after they shall pass away, the kingdom will revert to the 'Abbasids[11] who will bring both sorrow and happiness to mankind. And they shall build a city called Baghdád, which shall be between the Tigris and the Euphrates. Woe betide men in those latter days, for amongst them will rise the oppressors among My people, who shall build palaces for themselves and courts and tabernacles. For they shall seek supremacy through intrigue and impiety. Two score and two kings shall rule among the children of the 'Abbasids, after whose reign shall come to pass the Most Great Tribulation on the surface of the earth. Then shall the True Qá'im rise up once more. Then shall I show My Face amongst men, and it shall be as luminous as the face of the moon amid the other stars. But note well the ten signs associated with my coming. The first sign shall be the inversion of banners on the highways of Kúfa[12]; the second, the abeyance of true worship and the prescribed prayers; the third, the end of true pilgrimage. The fourth sign shall be an eclipse in the lands of Khorasán[13], the gathering of constellations and the appearance of comets in the sky. There shall be chaos and confusion, massacre, pillage and robbery in the world. Many other signs shall there be too, surpassing all these signs, among which is the sign of wonderment. But when all these signs have passed away, then, verily, shall the Qá'im Himself arise in truth.

O people, sanctify the Lord your God from all similitudes, for every reference to Him fails, and whosoever tries to limit the Creator by description or comparison hath verily disbelieved in His Book, which is the Book of God's Own Utterance.

Then He said: How great the blessedness of those who love Me and who sacrifice their life in My path and who get exiled because of Me! They truly are the repositories of God's knowledge, nor shall they be put to fear on the Day of the Great Terror.

I am the Light of God, Who can never be extinguished; I am the Mystery of God that can not be concealed.


On a rosary of smiles and tears I whisper you name…

My existence has become the prayer carpet on which my soul adores you…

Your Face o Maula my only qibla!!!

Ya 'Ali Haqq! Ya 'Ali Hu!


Night and day are the same to me

How can I sleep when all I see is your light o Maula?

They often say that the mystic is like a moth disappearing in a flame

But this love…I am annihilated by your Beauty and resurrected by your Majesty with every heartbeat and breath!

Ya 'Ali Haqq! Ya 'Ali Hu!

You poured the wine into the cup and made me drink

For us to be one we need to be two o Maula!

Otherwise what beauty is there in drinking the wine of love alone?

Ya 'Ali Haqq! Ya 'Ali Hu!

ahlekissa-copie-1.JPG

Bismillahi Rahmani Rahim

Ya 'Ali Haqq! Ya 'Ali Hu!


A spiritual tradition is a like a human being endowed with a body, a soul and a spirit. To reduce a living entity to its sole bodily manifestation is not only to reduce it to  an inert corpse, it is truly to deny the essence of its being and its life. Equally, to reduce a religious tradition to its historical and social manifestation is to reduce it to an shell, lifeless  and devoid of its very heart. In fact it becomes the Gott is tot (God is dead) of Nietzsche. The Christian Jesus being God incarnate gets slaughtered by humanity because he has reduced himself to humanity. It is a two way slaughter. On the one hand the Jews who deny any divinity to Jesus and on the other the Gospels that make Jesus into God incarnate, true man, true God. As Henry Corbin brilliantly shows, the death of the sacred in Western culture was programed in the Gospels because of the confusion between Christ's divinity and humanity. By his divinity being confused or rather consubstantiated with his humanity, this very divinity has made itself vulnerable to death. The secularisation of the West is thus a logical conclusion of the Christian doctrine of the Incarnation. and manifestation of the principle of tashbih (assimilation).
Shi'ism has been spared such a terrible fate because of its rejection of the Christian doctrine of the Incarnation due to its insistence on the doctrine of theophany (divine manifestation). In one of his famous works on Iranian Islamic philosophy, Henry Corbin presents and discusses the thought of the 18th Iranian philosopher Molla ‘Abdorrahim Damavandi (Corbin 1981:358-64). He highlights an important theme in Damavandi’s thought: the idea of theophany and the concept of idol and icon. Prophets and Imams as well as the universe are in varying degrees manifestations of the Face of God as affirmed in the Qur’an (II:115): Theophany serves a purpose as an icon, an image that serves as a window to access the Divine, and a channel though which divine light is transmitted. The distinction between the two dimensional icon and the three dimensional idol is here fundamental. The icon as a window lets divine light flow whilst the idol traps that same light in its confines.The Christian concept of the Incarnation is as such idolatry because its tashbih traps divinity within the confines of body, history and society.

The reason why I have introduced this article with this short introduction about Incarnation and tashbih is because I wish to address the way Shi'ism has been approached. The 20th century has known two groups of people who have attempted to limit Shi'ism to a historical and social movement and thus attempted to deprive this living tradition of its soul and spirit. This reductionism  transforms Shi'ism into an empty shell in the museum of history, to be analyzed and dissected. Shi'ism becomes like the Christ of the Gospels the victim of his enemies' disbelief in his divinity as well of his own consubstantitive confusion with his humanity.
The first group of people is constituted by Western secularist academics who most often Shi'ism as a solely political movement. According to their vision of things Shi'ism is nothing more than a political movement born out of the partisans (shi'a) of Imam 'Ali (as) who protested against the usurpation of the caliphate by Abu Bakr, Omar and Uthman. For them the essence of Shi'ism is political and Shi'ite theology and spirituality comes as a compensation for not being able to have political power. The position of the Imams (as) as theophanic manifestations is seen as an attempt to justify power theologically. In many ways this perspective is an existentialist one placing the historical and social as the first reality of which the theological and spiritual are just secondary justifications.  In clear this means that the lofty spiritual tradition of Shi'ism based on the lives, writings and teachings of the Imams is nothing more than a "beautiful lie" used to keep the political movement alive.
The second group is made by people who call themselves Shi'a but who have reduced Shi'ism to either a purely exoteric tradition or to a marxist like political movement.
The former would be those among the foqaha who refuse to acknowledge the spiritual dimension of Shi'ism and reduce the whole tradition to a set of rituals and rules. These have always existed in the Shi'a world and have caused Shi'ism a great deakl of damage by persecuting mystics. In the 20th century we have two famous examples of victims of their blind hatred: Allamah Tabatabai (ra) and Ayatollah Khomeini (ra). Allamah Tabatabai (ra) used to be so persecuted by ignorant foqaha that Ayatollah Borujerdi (ra) had to issue an order asking people "to stop throwing stones at Allamah Tabatabai (as)". In the case of Ayatollah Khomeini (ra) it is known that many foqaha considered him and his family to be so impure that they would wash any object touched by him or his family. In his spiritual writings Ayatollah Khomeini (ra) complains about the fanaticism and ignorance of thse foqaha who hate 'irfan (mysticism) and who have reduced Shi'ism to a set of exoteric rules and rituals.
The latter would be constituted by those who propound a solely political view of Shi'ism. There are for example the marxist Alevis who view the Ahl ul Bayt (as) as revolutionaries who fought for a marxist like society. Similar ideas are propounded by Ali Shariati. His famous essay Red Shi'ism vs Black Shi'ism is a marxist interpretation of Shi'a history. It uses marxist premises to structure Shi'a history. There is no doubt about he good intentions and the sincerity of the author but the underlying danger behind this view of Shi'ism is the over-politicisation of Shi'ism. It also lacks the ability to view things in a more complex way. This binary view of Shi'ism suits ideologist, who are certainly the greatest intellectual idolaters of the 20th century.Other forms of political Shi'ism have preserved the spiritual aspect of Shi'ism but their modern use of traditional terms bring the danger to reinterpret Shi'ism retroactively as do Latin American theology of liberation. The danger is not the existence of a balanced political Shi'ism but its ideologisation. Some have gone to the extent of demonizing fellow Shi'a who don't agree with  their monodimensional  political interpretation of Shi'ism. To view Shi'ism  as only a political ideology is to transform it into an empty shell, it is to let the dogs of secularisation lose to drag it into the mud of the turmoils of history.
There is no doubt that Shi'ism has a political aspect. The Prophet (pbuh) and Imam 'Ali (as) but that political aspect is one of the expressions of the very heart of Shi'ism: walaya.

Walaya is the very heart of Shi'ism to the extent, as Amir-Moezzi points out, that Shi'as designate themselves as the ahl al walaya (people of the walaya). It's importance is outlined in many hadith such as:

"Islam is based on a tripod (athafi): prayer, alms and walaya. None of these three can exist without the other."
"God has established 'Ali as a sign ('alam) between Him and His creation and there is none other. The one who follows 'Ali is a believer, the one who rejects him is a disbeliever and the one who doubts him is a mushrik (associanist)"
"(God said to the Prophet) I have created the seven heavens and all that they contain. I have created the seven earths and all that they contain. If oneofy my servants has invoked Me since the beginning of creation and he comes to meet me rejecting the walaya of 'Ali I will throw him in hell!"
"If a servant worships God for a hundred year between al-Rukn and al-Maqam in Mekkah, if he dedicates his days to fasting and his nights to prayer but remains ignorant of the right (haqq i.e. walaya) he will not be rewarded by God."
"The one who dies without knowing his Imam dies the death of a pagan of the time of jahiliyya."

Such is the importance of walaya. But what exactly is walaya?
The word walaya is polysemic and refers to different religious realities that are complementary and simultaneously true and valid.  The meanings change depending on the perspective and context.
From the perspective of the relationship between the Prophet (pbuh) and Imam 'Ali (as) walaya expresses the idea friend and lieutenant. He is the inheritor of the spiritual and political caliphate as well as the master (mawla) of the believers.
From the perspective of the relationship between 'Ali (as) and Allah (swt) walaya refers to the Imam as being the revealed aspect of Divinity, the Deus Revelatus (as a theophany of course never as an incarnation). We will address this aspect of the walaya in another article.
From the perspective of the relation between the Imam and his Shi'a walaya means love. This love, this all consuming devotion is only possible when one understands the implications of the term walaya. Without the guidance and lordship of the Imam, without the conscience that the Imam is the Deus Revelatus, that love is nothing but fickle emotion for a tribal hero, the celebration of a communitarian super-ego.
But when that walaya or dosti (in Farsi) is in tune with the other aspects of the walaya one understands that this love is not only the heart of Shi'ism, it is the reason of this very universe. As the hadith qudsi says:

I was a Hidden Treasure. I wished to be made known, and thus I called creation into being in order that I might be known.

The Revealed Treasure is 'Ali and the walaya that binds us to him is also the knowledge of Allah (swt). This walaya existed before creation when Allah (swt) asked to the assembled souls: Am I not your Lord? (7:172)

This is confirmed by the hadith from al Kafi:

Prophet Mohammad (sawas) said: Oh Ali! You are the one through whom Allah has established his proof over all creation when they were risen in their beginning and unto them you proclaimed "Am I not your sustainer?" and they said "Yes, indeed!" and you said "Is Mohammad not your prophet?" and they said "Yes, indeed!" but when you asked "Is Ali not your Imam?" none of them accepted your walayat, your greatness and your glory save a few among them and those were fewest of the few and only those are the people of the right.

The Shi'a of 'Ali are those souls that have remained loyal to the Imam even before creation through the dosti, the walaya they have for 'Ali, the eternal Imam of whom Imam 'Ali ibn Abi Talib (as) is an historical manifestation. This walaya as we have seen has pre-cosmic and cosmic proportions as it is the underlying pulse of the universe. Shi'ism didn't start 1400 years ago. It existed when the universe was about to be manifested, it existed in its beginning already, it exists now and it shall exist for ever for everything may perish except the Face of God as the Quran says, and that Face is 'Ali. Each wave of the sea sings Ya Ali , every leaf of every tree sings Ya Ali , there is not one atom in the creation that doesn't vibrate through the walaya of 'Ali. This is why the Ka'ba opened its wall for Imam 'Ali's birth, this is why the earth turned red in Kerbala. The struggle between the shi'a of the Imam and his enemies has  existed long before Adam (as).This walaya is the heart of Shi'ism, a religion of pure love of which the fundamental ethos is futuwwah-javanmardi (spiritual chivalry).

It is this walaya that will always keep real Shi'ism alive and defeat those who wish to confine it to history and thus kill it through the intellectual sin of tashbih. Walaya is the eternal victory over all these reductionist attempts coming from close minded foqaha, Orientalist scholars and political ideologues. Whatever they are able reduce and thus kill through secularisation is not Shi'ism but an empty shell,a corpse without a heart, for Shi'ism without walaya is not Shi'ism at all.

kind regards


Bahadur 'Ali Shah



 

Javânmard

  • : Javanmard
  • javanmard
  • : Javânmard: "He decided to separate himself from the masses, the tribe, to turn his back on his native country, to take on the pains and the burden of the journey, of the exile of pigrim of God. Javânmard is the pilgrim par excellence, the wandering knight, the homo viator." Corbin 1983: 220 in Corbin, Henry.1983. L'Homme et son Ange, Paris: Fayard.
  • : Mystical Shi'ism
 
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