book reviewAshurA Misrepresentations and Distortions

food for thoughtTowards Re-building Truth: Deconstructing Dominant Portrayals of Islam

contemporary issuesAllaying Misconceptions of Shia MuslimsOur Response to Media Reports

intra faith issuesAyatollah Khamenei’s Fatwa on Cursing of the Companions

Pro f. Sye d Fa r i d A l at a s

featureThe Significance of theMassacre of Karbala

N u R N A z ly N A M O h D B A h t I A R A F FA N D Imuharram special

Muharram: A Soulful Reflection

Impossible Would I, this wretched being, be able

To choose among them – all incredible?

Could I Ever Wear their unfaltering fervour

To perform the Commands of the Best Lover?

Is it Smiling as the three-headed arrow salvaged

Attained the Kawthar at such an age; Would I be that neck that was fated

Or could I be that affectionate hand which submitted?

Is it Coming to The Land upon nuptial

Embraced The Deen within a second; Would I be as firm in moments so crucial

Or could I be that grieving martyr, by only a second?

Is it Fetching water for the thirsty throats

Wrapped with Iman as a defensive coat; Would I be as valiant to surrender my limbs

Or could I be as prepared for my sweet death dreams?

Is itRising against tyrants and falsehood

Both in the battlefield and the courts; Would I be that holy voice which reminded the crude

Or could I be those eyes which saw divine beauty of sorts?

Preference to me is never an option; What, am I ready to be questioned, On that day when souls assemble

Could I explain or would I tremble?

20

EDiToRSNorhayati Samad

Siti Hajar Esa

wRiTERSNadim Ali Kapadia

Mohamad Latiff RahimNur Innayah Rosnan

GuEST ConTRibuToRProf. Syed Farid Alatas

ConTRibuToRSTauqir Karim

Syadza Annisa SalsabilNurnazlyna Mohd Bahtiaraffandi

LAyouT DESiGnERIhsan Habib Albaity

by N u r n a z l y n a M o h d B a ht i a ra f f a n d i

Muharram:A Soulful Reflection

2muharram specialJan 2011contents

3al itrah Jan 2011 |

Action & Reaction4spiritualityby M o h a m a d l at i f f B i n R a h i m

food for thought8 Towards Re-building Truth:

Deconstructing Dominant Portrayals of Islamby S i t i h a j a r E s a

by ta u q i r K a r i m

iconic inspirationsSukaynah10

bibi Rubab11by Sya d z a A n n i s a S a l s a b i l

book reviewAshura - Misrepresentations and Distortions

6by N u r I n n aya h R o s n a n

Jeopardizing The Shift Towards Multiculturalismby N a d i m A l i K a p a d i a

16

contemporary issues15 Allaying Misconceptions of

Shia MuslimsOur Response to Media Reports

18

20

intra faith issues

Ayatollah Khamenei’s Fatwa on Cursing of the Companionsby N a d i m A l i K a p a d i a

Taking a Different Approach to Shia-Sunni dialogueby N a d i m A l i K a p a d i a

feature12

Pro f. Sye d Fa r i d A l at a s

The Significance of the Massacre of Karbala

and devotion of these martyrs for Allah SWT, the flame of Imam Husayn (AS) would have died out, yet, apparently, this is not so.

Rasulullah (SAWA) said, “Indeed in the hearts of every believer the flame of Imam Husayn (AS) burns eternally bright and will never diminish”.

Gandhi said, “I learned from Husayn how to be wronged and be a winner, I learned from Husayn how to attain victory while being oppressed”. Gandhi, despite being a non-Muslim, truly understood the message of Imam Husayn (AS), and as a consequence, he successfully gained independence for India without even leading a military revolt against the British Empire.

As Shiahs, we do not necessarily have to think far when it comes to deciding that we want to be on the side of Imam Husayn (AS). Allah tests us according to our own personal capacities. Although we may not be required to sacrifice our lives like the companions of Imam Husayn (AS), we too have to make our own sacrifices in order to truly live the message of Imam Husayn (AS).

And if we are sincere in making sacrifices to earn the love of Imam Husayn (AS), we would see the effects either immediately or eventually in our lives.

Conversely, if we make decisions in our lives that contravene the message of Imam Husayn (AS) and make us lose the love of him, we would similarly face the consequences either immediately or eventually.

May Allah guide us to make the right decisions keeping in mind that our actions have consequences both in this life and in the hereafter. May the events befalling the people involved in Karbala, whether they were on the side of Imam Husayn (AS) or that of Yazeed, be an example for us.

Mahatma Gandhi

M O h A M A D l At I F F B I N R A h I Mspirituality

Even the true Shiahs who in this day strive their best to emulate the lives of our Imams (AS) and live the message of Imam Husayn (AS) in resisting oppression, tyranny, persecution and injustice in this modern age, deserve the same rewards.

Courageous Muslims from all walks of life who know the story of Imam Husayn (AS) use it as an example in their lives in resisting the illegitimate and foreign occupation of their lands, campaigning against corruption in their communities, and fighting genocide and extremism.

Despite numerous suicide bombings of Ashura processions either in Karbala itself or other parts of the world such as Pakistan, perpetrated by the Shiah-hating Nasibi terrorists (such as the Sipah-e-Sahaba and Al-Qaeda), lovers of Imam Husayn (AS) bravely continue the Azadari and Matam rituals to eternalise and internalise his message.

These manifestations of true courage are the after effects of the sacrifice of Imam Husayn (AS) and his loyal companions and family members. If it were not for the depth and intensity of the sincerity

yazeed the son of Muawiyah the son of Abu Sufyan died at the ripe age of 38. Some

accounts narrated that he died of horrible diseases while others told of his being devoured by wild beasts while he was on a hunting party. What little he suffered in this world as a consequence of his vile actions is but a drop in the ocean compared to the chastisement prepared for him by the Just Master of the Day of Reckoning, Allah SWT.

Although many of the murderers responsible for the massacre in Karbala were punished in their lifetimes, this does not free them from their punishments in the hereafter.

According to the so-called scholars of the enemies of Ahlul Bayt (AS), those whom the Imams term as the Nasibi’s, Imam Husayn (AS) and his party are rebels against a legitimate authority (or so they claim about the accursed Yazeed) and hence their fate of being massacred in Karbala was justified.

They quote Prophetic traditions (hadeeth) of questionable narratives, decontextualizing them to justify their views. An example is the common misuse of this statement, “Those who break away from the General Community, deserve to be slaughtered”.

Imam Ali Ibn Musa Ar-Redha (AS) said that for such people, even if they were born centuries after the events of Karbala, yet still agreed or were pleased with the actions of Yazeed and his party against Imam Husayn (AS), shall be counted by Allah SWT as being involved in the same massacre and hence deserve the curse and punishment of Allah SWT on the Day of Judgement.

May Allah distance us from such people and guide us to be the true lovers of Imam Husayn (AS).

What about those who truly loved Imam Husayn (AS) and sacrificed their wealth, lives and family members for him?

The loyal family and companions of Imam Husayn (AS) who gave themselves for his cause are undisputedly in Paradise, enjoying the company of Rasulullah (SAWA) and the Ahlul Bayt (AS), drinking from the blessed fount of Al-Kauthar.

“I learned from Husayn how to be wronged and be a winner, I learned from Husayn

how to attain victory while being oppressed”

4 | al itrah Jan 2011

6

‘Ashura – Misrepresentations and Distortions’ is written by a man whose name needs no introduc-tion. Martyr Mutahhari came from a pure lineage, his father being Shaikh Muhammad Husain, whom he received his Islamic elementary education on Islam from. He continued to learn under the great banners of Allama Tabatabai, Imam Khumayni and many other distinguished ulama. Matyr Ayatullah Murtada Mutahhari actively worked against the idea of communism and how it could corrode islam. When Imam Khumayni was exiled to Turkey, Matyr Mutahhari took over his place by handling the Islamic affairs. Matyr Mutahhari was assassinat-ed on May 1, 1979. Imam Khumayni shed uncon-trollable tears for this great man at the news of his demise. In his condolence message, the Imam said:

“In him I have lost a dear son. I am mourning the death of one who was the fruition of my life.”

In this book, Matyr Mutahhari touches on the idea of misconceptions. Misconceptions with regards to Shia islam is nothing new and distortions of the

realities of Karbala is ever present. This book has been translated from Persian to English. It is very well-written and consists of four main sections.

The first one deals with the definition of tahrif, or distortions, and cites examples of tahrif that has distorted the true account of Ashura. The second sermon explains the factors that gave rise to the existence of such misconceptions. It is an eye-opener, realizing that fables have been constructed and injected into the recounting of the events of Ashura. When it is commonly assumed that these distortions arose from the enemies of Imam Husayn, Matyr Mutahhari exposes the shocking fact that some distortions actually stemmed from the Shias themselves, be it ulamas or the common peo-ple. These Shias have forgotten the true meaning of Karbala and Ashura. They think that a high degree of lamentation needs to be achieved, so any means possible is done to work the masses up into frenzy. They went to the extreme of creating fictional tales to induce weeping. What are those tears worth,

| al itrah Jan 2011

when the words recited are lies and the events they painted never happened?

An example of such a distortion is the fable created on Qasim who is said to have requested to tie the knot in the plains of Karbala, and the desire of Imam Hussein to see him married. A Qasim who wishes to get married would not be on the plains of Karbala. The Qasim in Karbala had asked his uncle,

“Will I be among those who will be killed?”

Of which his uncle, Imam Hussein, replied with a question as to what were his thoughts about death and the idea of him being killed. A young man who wants to get married would not have said,

“It is sweeter to me than honey.”

There are also some who attempt to associate the death of Imam Hussein with the crucifixion of Jesus. They state that Imam Hussein had bled and died for them, so they have attained salvation no matter what sins they commit.

The third section relates the distortions further and introduces the characteristic of a sacred movement so that we are aware of the purity of the days of Karbala. The final section wraps up by highlighting that it is the responsibility of the ulama and the peo-ple to combat such distortions. Our religion depends on the movement of Imam Hus-sein and we renew our faith by remembering his sacrifices. It is up to us to collectively work against the forces that seek to taint the pure waters of Imam Hussein and what he stands for. If left unchecked, the distortions done to the message of Imam Hussein can reach a point whereby it would affect our lives and the future of Shiism.

Let us all help to retain the pure visage of Imam Hussein and his sacred days of Karbala. Let us all not be among those who desire to paint their own version of Karbala; for those who do will sink much deeper into waywardness, while all the time thinking he was right by ‘following’ his own ‘Imam Hussein”.

http://www.al-islam.org/al-tawhid/ashura

book reviewN u R I N N AyA h R O S N A N

…But we have disfigured this shining historic event to such an extent and have committed such a monstrous treachery towards Imam Husayn that if

he were to come and see, Imam Husayn will say,

“You have changed the entire face of the event. I am not the Imam Husayn that you have sketched out in your own imaginations. The Qasim ibn Hasan that you have painted in your fancy is not my nephew. The ‘Ali Akbar that you have faked in your

imagination is not my aware and intelligent son. The companions you have carved out are not my companions.’’

In response to this enduring dominance and hegemony of the West over the rest especially when it concerns the depiction of Islam, a sense of urgency to retaliate and rejuvenate the image of Islam had taken root in the collective Muslim psyche. A substantial pool of Muslim intellectuals, political elites and community leaders have risen up to the challenge of initiating calls for a redefinition or rebuilding of the “knowledge” constructed on Islam in public discourse. What is clear is the growing awareness that “knowledge” gained via any medium other than the holy Qur’an is not objective nor as universal as some of Western proponents claim it to be. There is rising cognizance that what passes as universal knowledge even if based on immutable scientific and empirical premises has itself been put through the sieve and prism of the Occidental eye which invariably frames the world from its own distinct cultural and historical perspective. Behind the negative portrayals of Islam lies a strong demarcation of the Orient and the West, followed by the production of a corpus of knowledge about the Orient that is a construction and interpretation of the West. An ontological and epistemological divide is presumed, with the West occupying a superior position in all domains.

With such a demarcation and notion of superiority in play, Orientalist knowledge fundamentally essentializes the groups they study. Groups are reduced to particular traits that can either be real or imagined. A critique along methodological lines also emerges as the pivotal absence of social science concepts in Orientalist scholarship is noted to have led to its erroneous conclusions. Despite grave limitations, Orientalist scholarship however is buttressed by material interests and institutional networks that facilitate the sustenance of these Orientalist ideas and allow for their dissemination and use in popular discourse.

Reacting to Orientalism and the intellectual and epistemological hegemony of the West, there have been attempts at discrediting Orientalist-produced knowledge by diminishing its proponents i.e. the entire Western society to a mass of soulless, decadent, rootless and unfeeling parasites. Occidental accusations of the West

8 | al itrah Jan 2011

have constantly risen. Attacks have been hurled at Western values and systems of belief. These counter-attacks however are unfortunately mere superficial condemnation of the other and far from any substantial effort at deconstructing “knowledge” including dominant images of Islam and redefining the true spirit of the religion in wider discourse. Occidentalism or Orientalism in reverse as some might term it, is eventually akin to Orientalism itself as it is based on similar essentialist, reductionist and unobjective grounds and presumptions about another society. This critique by no means seek to belittle or undermine the need for a reconstruction of knowledge that would free knowledge of unstated Eurocentric or Orientalist biases. Knowledge’s intimate linkages to Western power, force and domination is acknowledged, especially when it concerns portrayals of Islam. What is needed however is a more objective and constructive approach at freeing our subjugated minds off the shackles of Orientalism.

Therefore, ongoing inter-faith dialogue initiatives that seek to rejuvenate discourse on Islam and other religions for that matter are very much welcomed as a start to deconstructing popular “knowledge”. This is with the criteria that such dialogues aim to promote an objective understanding and appreciation of other religions and that participants come with an open mind, putting aside any baseless judgements or biased preconceived notions they have of others. The starting point of dialogue initiatives should be the conviction that regional conflicts must not be understood simply as culturally or religiously motivated. Lack of mutual understanding, especially that resulting from an over-consumption of Orientalist-produced “knowledge” must be overcome by dialogue. Strengthening pluralism within societies and reducing prejudices and foe images of other societies or religions should also be part of the vision. Dialogue, therefore, must not refrain from controversies and must endure open debates in order to make the complexity of the issue at stake transparent and enable different perceptions while still safeguarding the universal acceptance of human rights and fundamental freedoms.

DEcONStRuctINg DOMINANt PORtRAyAlS OF ISlAM

S I t I h A j A R E S Afood for thought

Global and regional developments in recent decades have stirred further tension between Western and Muslim societies. People are witnessing disconcerting changes throughout the world. Muslims and non-Muslims alike have become victims of terror and violence on countless occasions by people claiming to act in the name of Islam. Misunderstanding and prejudice seem to have grown on both sides especially in this era of communication spurred by the role of media in shaping public opinion and covering realities via their censorship. Like it or not, the media is actively shaping the world and how we see it. The conjuring up of images of Islam and Muslim societies has reached a stage whereby Islam has been dominantly depicted by the Western media as “fundamentalism”, “extremism” and “radicalism”. The Western powers’ subjugation of the media has ensured that this body of belief about Muslim societies gets ingrained in the young and impressionable worldwide.

Such portrayals are undoubtedly manifestations of a conception of the world through an Orientalist prism. On top of geographical, political, economic and cultural divide between the East and the West, a further demarcation is created as the West labels the East, especially Muslim societies, as “the other” that is “alien” to the West. Such “alien other” are deemed as dangerous, if not hostile. Apparently, under the pressure of their sense of danger, whether real or imagined, a deformed image of the “alien society” and its beliefs take shape in men’s minds. By misapprehension and misrepresentation, a notion of the ideas and beliefs of the society can pass into the accepted myths of another society, in a form so distorted that its relation to the original facts is sometimes barely discernible1. Doctrines that are the expression of the spiritual outlook of the “alien society” are interpreted ungenerously and with prejudice to the extent that facts are modified to suit the dominant interpretation2.

Towards Rebuilding Truth

1 - Norman Daniel, Islam and the West: The Making of an Image, Oxford, England: Oneworld, 2000, p. 122 - Ibid.

10 | al itrah Jan 2011

lessly martyred on the day of Ashura. In the prison of Damascus, Bibi Rubab had to witness the death of her young daughter, Bibi Sakinah. After Bibi Sakinah (AS) was buried in prison, Bibi Rubab placed her cheek on Bibi Sakinah’s grave and cried out, “Speak to me Sakina, Speak to me”!

The loss of a child is the worst tragedy that can befall a mother. Bibi Rubab however was always patient and never complained. Despite the difficulties she went through, Bibi Rubab remained thankful to Allah (SWT) and believed in Him. Bibi Rubab knew that she lost both her children for the sake of Islam.

Let us now ask ourselves what have we sacrificed for Is-lam? It might be far-fetched to think that we can make a similar sacrifice as that of Bibi Rubab. But there are other similarly meaningful things that we can do to serve Islam. It is our responsibility to ensure that our children grow up to be good Muslims who perform their prayers on time, maintain their hijab, have great understanding and love for Ahlulbayt and refrain from all acts that would displease Allah (SWT). Even if we are not making as huge a sacrifice as that of Bibi Rubab, we can at least take comfort in the fact that we have brought up children who will contribute to the better-ment of religion and society.

tAu q I R K A R I Miconic inspirations

bibi Rubab, the wife of Imam Hussein (AS) and mother to Bibi Sakina and Ali Asgher, is an important in-spirational figure to all. She displayed an exceptionally great inner strength in the face of harsh adversity.

Being a mother myself, I cannot imagine the pain Bibi Rubab must have felt when she had no food and water to feed her son for three days. The night of Shame Ghariba proved to be one of the greatest chal-lenges she experienced as this was her first night spent without her son, Ali Asgher. How could she sleep comfortably when her son was lying alone under the sands of Karbala? The 6 months old baby was merci-

iconic inspirationsS yA D z A A N N I S A S A l S A B I l

During the month of Muharram, people of various races, ages and backgrounds come

together to commemorate the tragedy of Karbala. It is a unity which allows a group to become kin by exhibiting an unequivocal sense of care and respect towards one another. This emphasizes the importance of family and community ties, to which I am reminded of Sukayna, someone whom I believe epitomized the love between a parent and a child.

It is a scene which brings sorrow: her young age, undeniable thirst and devastating separation from her beloved father Imam Hussain (A. S.), yet one that prompts individual reflection. As a daughter and adolescent, it is easy to simply stray away from the right path and chase romanticized notions of individualism. Yet it is difficult to sometimes remember the two people who have given all and willing to give more for my sake- my parents.

Sukayna’s affections towards her parents are most honourable. They exemplify the strength of family bonds, even amidst adversities. What I had learnt from the annual night sermons of Karbala is Sukyana’s immeasurable love during an atmosphere of despair. Although narratives focus on the bond between herself and her father, I believe it goes beyond cooperation and kindness within a family. It reflects the feeling of togetherness within a group of people with shared believes and grievances towards the tragedies of Karbala.

SIGNIFICANCEthe

Massacre of Karbala

12 | al itrah Jan 2011

of the

The slaying of Sayyidina Husain r.a. along with dozens of his family members and followers at Karbala on 10 Muharram, 61 A.H. (Ashura) is an event that has the greatest of significance for humanity for

several reasons. Here, I would like to highlight the connection between the massacre of Karbala with the problem of leadership in the Muslim world today.

In the hierarchy of factors that explain the relative underdevelopment and backwardness of many Muslim and other Third World societies, leadership occupies the top position. What is it that we need to say to our leaders? What are the lessons from our history that we can draw and use to advise our leaders? One of the first questions that we must ask of our leaders is whether they have the ideals of excellence that deter-mine the value required for just rule.

The values of leadership required for just Islamic rule, in fact, can be understood and derived from many of the great personalities of Islam, including the Prophet Muhammad s.a.w. himself. In this article, however, we focus on the struggle and heroism of the Prophet’s grandson, Sayyidina Husain r.a.

The Ideal of Excellence

The late Syed Hussein Alatas had discussed the concept of the ideal of excellence in a lecture at a workshop in Singapore in 1978. The ideal of excellence was defined as “the conception of a decent, just and dignified life”. It is in contrast to “misery, backwardness, exploitation, ignorance, and disrespect for the dignity of the human individual”.1

This problem was discussed in a number of his works including Kita dengan Islam2 and Cita Sempurna Warisan Sejarah3 . In Cita Sempurna four types of leadership based on the ideals of excellence are discussed. The characteristics of these types of leadership are derived from histori-cal personalities such as Sayyidina Ali (karramallah wajhhu), Khalifah Umar ibn Abd al-Aziz and Sultan Salah al-Din Ayyubi. These are contrasted with the ideals of destruction which are exemplified in personalities such as the Caliph Al-Kahir, Sultan Ghiyasuddin Balban and Muhammad Tughluk. In today’s society, there are types of leaders that are guided by the ideals of excellence as well as those that are founded on the trait of jadong4, and are guided by the ideals of destruction5.

Sayyidina Ali bin Ibn Abu Talib k.w. is an example of a leader guided by the ideal of excellence. His life was an example for others to follow. Leaders such as Sayyidina Ali k.w. display various traits that are crucial for just rule. In their personal lives, they never accumulated wealth, abused power, oppressed the weak or acted arbitrarily. Their actions were informed by the ideal of excellence and the form of their rule was republican, guided by the Qur`an6.

Imam husain at Karbala

The opposite of the ideal of excellence is the ideal of destruction that obstructs the ideal of excel-lence to grow and thrive. Any examination of the caliphate of Yazid bin Muawiyah bin Aby Sufyan (645-683 A.D.) would reveal that he belonged to that group of leaders guided by the ideals of destruction. The atrocities committed in the desert of Karbala on Ashura were instances of the conflict between good and evil. In this conflict, Imam Husain r.a. and his followers displayed their ideals of excellence founded on religion while the ideals of destruction were represented by Yazid.

When Yazid became the caliph upon the death of his father, Muawiyah bin Abu Sufyan, the inhabit-ants of Syria gave their oath of allegiance to him. But, among the inhabitants of Medina who refused to do so were Sayyidina Husain r.a. Upon being promised support by the people of Kufah and their

request for the Imam to join them, he set out for Kufah on 10 Zul Hijjah 60 A.H. with members of his family and followers. While on the way to Kufah, he received news that the people of Kufah had withdrawn their support for him, due to pressure exerted by Yazid. Meanwhile, the governor of Kufah, Ubaydillah ibn Ziyad, with instructions from Yazid, sent a force of four thousand men under Umar ibn Sa’ad to intercept and move against the Imam at Karbala

The sequence of events that make up the massa-cre itself is well-known. Imam Husain and a small number of his family members and followers faced an army of a few thousand men and were simply eliminated one by one in a cruel fashion. When it came to his turn to fight, the Imam first appealed to the other side to allow his six-month-old baby, dying from thirst, to drink some water. His appeal, however, was met with a deadly poisoned arrow that struck the baby’s neck. Finally, Imam Husain himself fought and gave his life in the fashion of a true martyr. The army of Yazid, having killed him, cut off his head and raised it on a lance7.

A Conflict of Values

The conflict between Iman Husain r.a. and Yazid was an historical manifestation of the conflict between two value systems, the one based on the ideal of excellence and the other on the ideal of destruction, with Yazid exemplifying the latter. It was impossible for the Imam to give the oath of allegiance to Yazid, an immoral man who had blatantly violated the teachings of Islam and of all religions. Ibn Kathir had said of Yazid that he was often found drunk, was given to a decadent lifestyle, and was also implicated in murders8. According to Al-Suyuthi, Yazid was responsible for the Harrah incident in which several companions of the Prophet s.a.w. and their children were killed9. For all these reasons it was impossible for Sayyidina Husain r.a. to give the oath of allegiance to a man like Yazid. Had Husain done so, it would be said till today that the grandson of the Prophet caved in and pledged allegiance to a corrupt man.

The massacre of Karbala is an event that Muslims cannot be neutral about. We are either on the

Prof Syed Farid AlatasDepartment of Malay Studies

National University of Singapore

featureProf. Syed Farid Alatas

14 | al itrah Jan 2011

side of universal moral values and align ourselves with Husain and his cause or we take a position that is not only contrary to the teachings of Islam but all the great religions and humanistic ideologies. Our position with regard to Ashura should have nothing to do with the jurisprudential school of thought that we belong to or the political philosophy that we subscribe to. Both Sunnis and Shias ought to be united with regard to the position taken regarding Ashura. There may be differences over how to commemorate Ashura, but this is a secondary issue.

It should also be pointed out that what is significant about Ashura is not that Imam Husain was from the ahl al-bayt but that he sacrificed his life for a noble cause. His sacrifice and martyrdom would have been of no lesser importance had he been from any other family.

Finally, if we are to make productive use of the history of Ashura, of the shocking and deplorable actions of those who claim to be Muslims, we should relate them to our present context. We should ask Muslim politicians and other leaders to seriously think about their ideals of excellence and decide if they wish to emulate Imam Husain r.a. or the likes of Yazid.

karbala and saidina hussain(r.a)

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This basic right to practice one’s faith was suppressed by the raid in Selangor. It is worth noting that this raid occurred while the Shias were commemorating the death of Prophet Muhammad’s grandson, Imam Husayn, who was killed mercilessly in Karbala, Iraq, 1400 years ago. Through this tragic historical event, messages of peace have been imparted through the centuries. Great leaders of the modern era such as Mahatma Gandhi have been inspired by the ac-tions of Imam Husayn. He once proclaimed that, “I learned from Husayn how to achieve victory while being oppressed.” These messages of peace are in stark contrast to a statement made by the director of JAIS, Mr Muhammad Khusrin Munawi, who said that, “the Shia doctrine is a threat to national security because it permits the killing of Muslims from other sects who are regarded as infidels.” It is clear that this statement has no foundation in Shia teachings and beliefs.

On a final note, it is imperative for the media to act responsibly in disseminating news. The miscon-strued image of Shias carried in local newspaper reports may inadvertently promote intolerance that can contribute to disunity and division amongst Muslims here in Singapore. The media has a respon-sibility to unearth the truth, instead of relying on re-ports from other news agencies, and it is essential that the media presents a balanced perspective to its readers, particularly when quoting messages of hatred from divisive personalities.

Our Response to Media Reports

The Shia Muslim community in Singapore is saddened by the arrest of 200 Shia Muslims in

Selangor. An article entitled “200 Shia Muslims may be charged for following sect” reported on 21st of December 2010, seemed to have aggravated the is-sue by potentially painting a negative light on the community and its practices, which could cause fric-tion amongst communities in Singapore. This article hopes to provide an insight into our perspective on this issue and to dispel the misconceptions sur-rounding Shia Muslims reported in the local press.

Shia Islam, the second largest denomination of Is-lam, has more than 300 million followers worldwide. In Singapore, Shias have been living harmoniously with their Sunni brethren, and within the wider so-ciety, for more than a century. The numerous Sin-gaporean family units with Sunnis and Shias living together are a tribute to this peaceful co-existence.

Regrettably, this harmony is not allowed to exist in Selangor, Malaysia. As the abovementioned ar-ticle quotes, the Public Relations officer of JAIS, Ms Nurhamizah Othman, stated that the group of 200 were arrested for allegedly following an “outlawed Shia sect.” This contradicts the agreement endorsed by the Malaysian government during the Interna-tional Islamic Conference held in Amman in 2005. The Amman Message, endorsed by 84 countries, unanimously attests that Shia Islam is among the legitimate Islamic schools of thought and allows its followers to practice their faith freely.

AllayingMisconceptions of Shia Muslims:

contemporary issues

15al itrah Jan 2011 |

1 - Syed Hussein Alatas, “The Ideal of Excellence”, Paper delivered to the Asian Youth Council 4th Advanced Youth Leadership Training Workshop, 28 May – 9 June, 1978, Singapore.

2 - Alatas, Kita Dengan Islam: Tumbuh tiada Berbuah, Singapore: Pustaka Nasional, 1979, chap. 8.3 - Syed Hussein Alatas, Cita Sempurna Warisan Sejarah, Bangi: Penerbit Universiti Kebangsaan Malaysia, 2000. Syarahan Perdana,

Universiti Kebangsaan Malaysia.4 - Alatas coined the term jadong. It is derived from the

Malay words jahat, bodoh and sombong.5 - Alatas, Cita Sempurna, p. 46.6 - Alatas, Cita Sempurna, p. 30. 7 - For details see Imam Al-Suyuthi, Tarikh Khulafa`,

Cairo: Dar al-Fajr Lilturath, 1999.8 - Ibn Kathir, Al-Bidayah wa al-Nihayah, Beirut:

Dar Sadir, vol. 8, pp. 255, 259.9 - Imam Al-Suyuthi, Tarikh Khulafa`, p. 166.

The Shia world was saddened when news about the arrests of members of Hauzah Ar-Ridha (Sel-

angor, Malaysia) on the blessed night of Ashura ech-oed out through electronic media, taking many by surprise and infuriating others.

Recent months have seen an escalation of attacks and claim-downs against the Shia in places such as Iraq, Pakistan, Yemen, Bahrain and Saudi Arabia, with Malaysia adding to the list. The raid in Malaysia, however, should not come as a big surprise, given the long history of persecution Shias in the pre-dominantly Sunni Muslim nation have experienced. Nonetheless, this recent raid is the country’s largest raid on so called “deviated teachings” and highlights the brazen audacity of the state in taking unpopular measures to protect its own interpretation of Islam.

While the Malaysian Constitution proudly declares that it protects the free practice of one’s religion and prohibits discrimination on grounds of race or religion, the recent raids only serve to highlight the shameful hypocrisy and inconsistencies of its legislation. While other religions are tolerated, diver-sity within Islam is not tolerated. Ahlul Sunnah Wal-Jamaah is regarded as the normative form of Islam

within Malaysia. Anything that departs from this is labeled as a deviation, leading the Shia Mazhab to be officially declared illegal under the dictates of the Malaysian National Fatwa Board in 1996. No effort was made to amend this clause despite five Malaysia representatives, including Dr Abdul Hamid Othman, Minister in the Prime Minister’s Office, sign-ing the Amman Message at the International Islamic Conference in 2005. With the heavyweight of Islamic leaders and scholars from 84 countries, the Amman Message unequivocally recognizes the Shia Jaafari Mazhab as a legitimate school of thought within Islam.

With this shameful and deplorable act, Malaysia is only gambling with its good reputation and popu-larity as a moderate voice in the Muslim world. By allowing historical antagonisms and Wahabbi ultra-orthodoxy to dictate state policy, Malaysia is igniting the sectarian card that may push it further down the path of violence and bloodshed that has plagued nations such as Iraq and Pakistan. In his statement, Dr Mohammad Khusrin Munawi, Director of the Se-langor Islamic Department (JAIS) rubbed salt into sectarian wounds by accusing the Shia of legitimiz-ing jihad (holy war) against the followers of Ahlul

Arrest of Malaysian ShiasHauzah Ar-Ridha (Selangor, Malaysia)

Jeopardizing The Shift Towards

MulticulturalisM

Sunnah Wal-Jamaah, alongside other accusations. He labeled the Shia as hardliners that posed a serious ‘national security threat.’ Despite his many allegations, no concrete evidence or documents were produced, only to expose the weak grounds for the arrest. Moreover, the JAIS has refused to offer an apology or change its position, and remains bent on classifying the Shias as “dangerous deviants.”

This incident highlights the growing trend of exclusivist and intolerant ideologies that feel threatened by the worldwide movement towards multi-cultural and inclusive societies. Governments should not fall prey to such deplorable ideologies but rather, should work alongside thinkers and theologians across the globe to improve relations between different ethnic and religious groups. Religious opportunists will always be quick to use actions by the state to justify their actions and promote further strife and hatred. With over 20,000 indigenous Malay Shia and 30,000 Iranians living and working in Malaysia, such actions only serve to add further risk to their security and well-being.

The Malaysian government is bound by international and national law to protect all religious groups from any form of discrimination. The Malaysian government will need to take a more serious effort to clam down on religious edicts in states and provinces that defy this golden principle and not allow its soil to be a springboard and breathing ground for sectarian discrimination. This is a right the government owes to its citizens and the world community and one that should be demanded unconditionally. In the process, ef-forts need to be taken to re-educate the JAIS and other ill-informed individuals about the Shia faith and its correct teachings.

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i have often reflected on how to better approach intra-faith dialogue and discussion. Especially as

the call for unity echoes more resonantly among our Muslim circles, an effective strategy is impera-tive to promote healthy dialogue between Muslims of different sects, one that builds trust and confronts deep stereotypes and prejudices held of the other.

In my observation, the ‘polemical’ approach has dominated intra-faith attempts at dialogue and dis-cussions for the most part. This approach emphasiz-es the historical narrative, where key doctrinal and theological departures between the two schools of thought, based on a set of proofs from the Quran and Hadith literature are established at the very on-set. While this approach does a good job in identify-ing and explaining the core beliefs on both sides, it fails on several accounts.

The problem with polemics is that it sets one ideol-ogy against another. Through the course of history,

Taking a Different

each side has developed their own interpretation to certain commonly debated historical facts. Partici-pants holding different narratives are immediately thrown into an ‘us versus them’ competition, one that conjures an atmosphere of discomfort and re-sistance that subconsciously divides the audience. Instead of coalescing the two groups towards a shared spiritual reality, each side jumps into the task of zealously defending their religious standpoint - a natural human reaction to a challenge on an ideo-logical belief or conviction so deeply held. In the process, participants fail at truly internalizing the message of the other and the attempt at forging unity miserably ends before even starting.

While the above account may be a slight exag-geration, my sense is that the ‘polemical’ approach often constructs fences rather than de-constructs them. Especially in the case of Islam, a religion that emphasizes orthopraxy (correct practice) as much as orthodoxy (correct belief ), there are many other ways to begin a meaningful journey of engagement

approach to Shia Sunni dialogue

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intra-Faith DialogImam Bargha (Singapore)

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and dialogue rather than harping on century-old polemics.

I would thus like to propose an ‘experiential’ approach to intra-faith discussion. Unlike the polemical ap-proach, the latter focuses on the spiritual experience of the believer. Excerpts from the life of important Islamic role models, religious ceremonies and practices – all of which come together to positively influ-ence one’s religious identity - are shared and exchanged. This is particularly useful from the Shia standpoint, where one’s religious identity is strongly shaped by the immense love (mawaddah), obedience and emula-tion towards the Holy Prophet (s) and his Ahlul Bayt.

From personal experience, I have found that my friends from other faith traditions become immediately attracted and ‘tuned-in’ when I share about the life of the Imams. They feel spiritually energized through the supplications taught by the Imams, intellectually challenged by their sayings and emotionally touched with their exemplary lifestyles. This often arouses their attention and makes them more curious to learn about these individuals so highly venerated, making the transit to doctrinal or theological issues much easier and palatable.

While many are quick to attack the so-called ‘extremities’ of the Shia faith (e.g. self-flagellation during Muhar-ram, temporary marriage and cursing of the companions), few recognize and understand the quintessential position such personalities play in the everyday experience of a Shia Muslim. Perhaps a good way to start the conversation then would be to talk about the life of one of the Imams, and how his teachings relate to one’s spiritual experience. Through this softer approach, a lighter and more germane environment can be forged for first exchanges and conversations.

It must be understood that through the concept of tabarra (or dissociation from the enemies of the Ahl-ul Bayt), Shia Muslims criticize the actions of specific individuals known in Islamic history to have contra-dicted and harmed the message of Islam, and make a solemn pledge to dissociate themselves from those actions. Being critical of an individual’s actions and distancing oneself from it after careful study is a legitimate human right. It is the unscrupulous abuse and degradation of individuals that stands in clear contradiction to the spirit of Islamic ethics and is unequivocally forbidden in one’s religious conduct.

Ayatollah Khamenei’s statement is worthy of praise and attention. It should encourage Muslims from all schools of thought to reconcile their differences in meaningful and constructive ways, and establish a strong base for unity as the religion confronts the emerging challenges of this new century.

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“ Muslims are brothers and will not be segregated by the pseudo-propaganda

sponsored by corrupt elements ” Imam KhomeInI

iran’s Supreme Leader, Grand Ayatollah Khame-nei, released a much-welcomed fatwa recently

where he prohibited the insulting of the wives and companions of the Holy Prophet Mohammad (s).

In issuing his fatwa, Ayatollah Khamenei mentioned: “The enemies of Islam want to create discord among Muslims. So unity is the most important need of the Islamic world in the 21st Century.” Undeniably, the issue of cursing certain companions of the Holy Prophet (swt) has remained a thorny issue in intra-faith relations. Misunderstandings and ignorance have led many to attack and malign the Shi’ite com-munity. Their actions threaten to psychologically isolate and divide the Muslim mind and sow seeds of friction in the community. Ayatollah Khamenei’s verdict is thus an attempt to forge unity and prohibit the mindless insulting of symbols held sacred by our Sunni brethren.

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