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Sunday, February 28, 2010

އޭ ލޯބިވާ މަންމައާއި ބައްޕާއެވެ!



އޭ ލޯބިވާ މަންމައާއި ބައްޕާއެވެ!

އޭ އަހަރެންގެ ލޮލުގެ ފިނިކަން ކަމުގައިވާ މަންމާއެވެ!

އޭ އަހަރެންގެ ހިތުގެ ވިންދު ކަމުގައިވާ ބައްޕާއެވެ!

އަހަރެން މިސިޓީ ލިޔުމުގެ ކުރިން ވަރަށް ވިސްނީމެވެ.

މިސިޓީ ލިޔަން ވަރަށް ފަސްޖެހުނީމެވެ. ސަބަބަކީ މަންމައާއި ބައްޕައަށްޓަކައި އަހަރެންގެހިތުގައިވާ މަތިވެރި ދަރަޖައެވެ. ތި ދެމަފިރިންނަށްޓަކައި އަހަރެންގެ ހިތުގައިވާ އިޙްތިރާމެވެ.

އެކަމަކު، ވަޤުތު ފާއިތުވަނީއެވެ. ވަޤުތު ފާއިތުވުމުގެ ކުރިން މަންމަމެންނަށް އަހަރެންގެ ހިތުގައިމިވާ ކެކުޅުންތައް ބަޔާންކުރަން ބޭނުމެވެ.
އަހަރެން މިދުނިޔެއަށް އުފަންވި ދުވަހަކީ މަންމައާއި ބައްޕަ އެންމެ އުފާވި ދުވަސްކަން އަހަރެންނަށް އެނގެއެވެ. މަންމަމެން އެދުވަހު ވީ އުފަލުން ލޮލޮން އުފާވެރިކަމުގެ ކަރުނަ އޮހޮރިގެން ދިޔައެވެ.

އެންމެ ރީތި ހެދުންތަކާއި ކުޅޭ ސާމާނު އަހަރެންނަށް ގަނެދިނެވެ.

އެއަށްފަހު އެންމެ މަތިވެރި ތަރުބިއްޔަތަކުން އަހަރެން ތަރުބިއްޔަތު ކުރީމުއެވެ.

އަދި އެންމެ މަތިވެރިވެގެންވާ ރީތި އަޚްލާޤީ ސިފަތަކުން އަހަރެން ޒީނަތްތެރި ކުރުވީމުއެވެ.

ﷲ ތިދެމައިންނަށް އެއިލާހުގެ ތަނަވަސް ރަޙްމަތުން ރަޙްމަތްލައްވާށިއެވެ! އަދި ގިނަގުނަވެގެންވާ ޘަވާބާއި ދަރުމަ ދެއްވާށިއެވެ!

ދުނިޔެއާއި އާޚިރަތުގައި ތި ދެމައިންގެ ޤަދަރު އުފުއްލަވާށިއެވެ!

އަދި ތި ދެމައިން ސުވަރުގޭގެ އެންމެ މަތީ ފިރްދައުސްގައި ލައްވާށިއެވެ!

އެކަމަކު މަންމަމެންގެ ވަޒީފާއާއި ހުރެ މަންމަމެންގެ ލޯތްބާއި އަޅާލުމާއި އެހީތެރިކަމުން ފަހުން މަޙްރޫމްވިއެވެ.

އަހަރެންގެ ޙާލުބަލާލާނެ ވަޤުތެއް މަންމަމެންނަކަށް ނުވެއެވެ.

އަހަރެންގެ ސްކޫލުގެ ކިޔެވުމާއި ބެހޭގޮތުން ސުވާލުކޮށްލާނެ ވަޤުތެއް މަންމަމެންނަކަށް ނުވެއެވެ.

އަހަރެންގެ ރައްޓެހިންނަކީ ކޮންކަހަލަ ބައެއްކަމެއް މަންމަމެން ނުބަލަމުއެވެ.

އަހަރެން ގެއިން ބޭރަށްދަނީ ކީއްކުރަންކަމާއި ގެއަށް އެނބުރި އަންނަނީ ކޮންއިރަކުކަން މަންމަމެން ނުބަލަމުއެވެ.

އަހަރެންގެ ސުކޫލް ފޮތްތަކާއި، ރިޕޯޓްފޮތްވެސް ބަލާލާނެ ވަޤުތެއް މަންމަމެންނަކަށް ނުވެއެވެ.

ލޯބިވާ މަންމައާއި ބައްޕާއެވެ!

އަހަރެން ސްކޫލުދޮށުށް ބަލާ އަންނަ ގޭގެ މަސައްކަތުމީހާ ލަސްވެ، އެކަނި މާއެކަނި މަގުމަތީ އެތައް އިރަކު ހުންނަކަން މަންމަމެންނަށް އެނގޭހެއްޔެވެ؟

އެހެންކުދިންގެ މައިންބަފައިން އެކުދިންގެ އަތުގައި ހިފައިގެން ގެއަށް ގެންދާ މަންޒަރު އަހަރެންނަށް ފެނުމުން އެގޮތަށް އަހަރެންނާމެދު މަންމަމެން ކަންތައްކުރަން އަހަރެންވެސް ބޭނުންވާކަން މަންމަމެންނަށް އެނގޭހެއްޔެވެ؟

ސްކޫލުގެ ބައެއްފިލާވަޅުތައް އަހަރެންނަކަށް ދޭހައެއްނުވެއެވެ. އަދި ބައެއް ތަމްރީނުތައް އަމިއްލައަށް ހަދާކަށް އަހަރެންނަކަށް ނޭނގެއެވެ.

މިކަންތަކާ ހުރެ ކުލާހުގައި އަހަރެންނަށް އަދަބުދެވެނީ ކިހާވަރަކަށްކަން މަންމަމެންނަށް އެނގޭހެއްޔެވެ؟

ކޮންމެ ދުވަހަކު ކުލާހުގައި ހުރިހާ ކުދިންގެ ކުރިމަތީގައި މުދައްރިސުން އަހަރެންނާ ސުވާލުކުރެއެވެ.

އަހަރެން ފިލާވަޅުތައް ނުހަދާއަންނާތީއެވެ.

ސުވާލުތަކަށް ޖަވާބު ނުދެވޭތީއެވެ.

މުދައްރިސުން އަހަރެންގެ މަންމައާއި ބައްޕަކޮބާހޭ ސުވާލުކުރެއެވެ.

މަންމަމެން އަހަރެންނަށް އެހީތެރިނުވަނީ، އަހަރެންގެ ފޮތްތައް ނުބަލަނީ ކީއްވެހޭ ސުވާލުކުރެއެވެ.

ހުރިހާ ކުދިންގެ ކުރިމަތީގައި މިގޮތަށް ކަންތައް ވާ ކޮންމެ ހިނދަކު އަހަރެންގެ ހިތް ކުދިކުދި ވެގެންދެއެވެ.

އަހަރެންނަށް ގިސްލާރޮވެއެވެ.

މަންމަމެންނަށް އަޅެފަހެ މިކަން އެނގޭހެއްޔެވެ.

ސްކޫލަށް ގަޑިޖެހިގެންދާތީ ސުޕަވައިޒަރުން އަހަރެންނާ ސުވާލުކުރެއެވެ؟

އެހެންކުދިން އިންޓަވަލް ކުރަން އެއްޗެހި ގެންނައިރު އަހަރެން އިންޓަވަލް ކުރަން އެއްޗެއް ނުގެންދާކަން މަންމަމެންނަށް އިނގޭހެއްޔެވެ؟

އަހަރެން ކިޔަވަނީ ކޮން ކުލާހެއްގައިކަމާއި، ކޮން ގްރޭޑެއްގައިކަން މަންމަމެންނަށް އަޅެ އިނގޭހެއްޔެވެ؟

އަހަރެންގެ ރައްޓެހިން އަހަރެން ކައިރީގައި ބުނެއެވެ. އެކުދިންގެ މަންމަމެންނާއެކު ފިލާވަޅުތައް މުރާޖަޢާ ކުރާވާހަކައެވެ. އަދި އަހަރެންގެ ކައިރިން މަންމަމެންނާއެކު ފިލާވަޅުތައް މުރާޖަޢާ ކުރަންހޭ އެކުދިން ސުވާލުކުރެއެވެ؟

ލޯބިވާ މަންމައާއި ބައްޕާއެވެ! އެފަދަ ވަޤުތުތަކުގައި އަހަރެން ވަރަށް ދެރަވެއެވެ. އެކަމަކު މަންމަމެންގެ ޤަދަރާއި އިޙްތިރާމް އެކުދިންގެ ކުރިމަތީ ގެއްލި، މަންމަމެންނަށް މަލާމާތްކޮށް އިހާނެތި ބަހެއްބުނެފާނެކަމަށްޓަކައި އަހަރެން ދޮގުހަދަމެވެ. އަހަރެންވެސް މަންމަމެންނާއެކު ފިލާވަޅުތައް މުރާޖަޢަކުރީމެވެ.

އާއެކެވެ.......މަންމަމެންނަށްޓަކައި އަހަރެން އެކުދިން ކުރިމަތީގައި ދޮގުހަދަމެވެ.

މަންމަމެންދެކެ އަހަރެންވާ ލޯތްބެއްގެ ސަބަބުންނެވެ. މަންމަމެން ފަޟީހަތްވެދާނެތީ އަހަރެން މިއުޅެންޖެހޭ ޙާލު މަންމަމެންނަށް އެނގޭހެއްޔެވެ؟

ފާއިތުވެގެން މިދިޔަ އަހަރުތަކުގައި އަހަރެން ކުރަމުން މިއައި ހިތާމައާއި އިޙްސާސްކުރަމުންމިދާ ހިތްދަތިކަމުގެ ސަބަބުން ހިތްމިވަނީ ހަލާކުވާން ކައިރިވެފައެވެ. އަހަރެންގެ އަޑު މިވަނީ ކުރަކި ވެފައެވެ.

އަހަރެން ބޭނުންވަނީ ހަމައެކަނި ކާނެތަކެއްޗާއި ލާނެ އަންނައުނު ހޯދައިދޭ މައިންބަފައިންނެއް ނޫނެވެ.

އަހަރެން ބޭނުންވަނީ އަހަރެންނަށް އަޅާލާ، ލޯބިދޭނެ އަދި އަހަރެންގެ އުފަލާއި ހިތާމަތަކުގައި ބައިވެރިވާނެ މައިންބަފައިންނެވެ.

އަހަރެންނަށް އޯގާތެރިވާ، ނަޞޭޙަތްތެރިވެ، އިރުޝާދުދީ، އެހީތެރިވާނެ ނަމޫނާއެއްފަދަ މައިންބަފައިންނެވެ.

އަހަރެންނާ ތަފާތު ފާޑުފާޑުގެ ކުދިންނާ ދިމާވެއެވެ. އެކުދިންތައް ފާޑުފާޑުގެ ކަންތައްތަކަށް އަހަރެންނަށް ހިތްވަރުދީ ވަސްވާސްދެއެވެ. އަހަރެންނަށް މިކުދިންނަކީ ކޮންކަހަލަ ކުދިބައެއްކަމާއި، ރަޙްމަތްތެރިންގެ ގޮތުގައި އިޚްތިޔާރުކުރާނީ ކޮންކަހަލަ ސިފަތަކެއްހުރި ކުދިންކަން ބުނެދޭނީ ކާކުބާއެވެ؟

އަހަރެން ކުރާ ޢަމަލެއްގެ ސަބަބުން މަންމަމެންނަށް ހުތުރުނަމެއް ލިބުމުގެ ކުރިން އަހަރެންނަށް ހެޔޮނުބައި ބުނެދީބަލާށެވެ. އަހަރެން މަންމަމެންނަށް އުރެދޭކަށް ބޭނުމެއްނޫނެވެ. މަންމަމެން ކުރިމަތީގައި ޒުވާބު ކުރާކަށް ބޭނުމެއްނޫނެވެ. އަހަރެން ބޭނުމީ މަންމަމެން މާދަމާ އަހަރެންނާމެދު ފަޚުރުވެރިވާ މޮޅު ކުއްޖަކަށްވާށެވެ. މައިންބަފައިންނަށް ކިޔަމަންތެރި ޞާލިޙު ދަރިއަކަށްވާށެވެ. މަންމަމެންގެ ހެޔޮކަމުގެ ތިލަފަތަށް ބަރުކުރާ ފަރާތަކަށް ވާށެވެ.

ލޯބިވާ މަންމާއެވެ! ލޯބިވާ ބައްޕާއެވެ!

އަހަރެންގެ ޣަރަޤުވަމުން މިދާ އެކަނިވެރިކަމާއި ހިތާމައިގެ ފުންކަނޑުން އަހަރެން ސަލާމަތްކޮށް ރައްކާތެރިކަމުގެ އައްސޭރިއަށް އަހަރެން ގެންގޮސްދޭށެވެ.

އަހަރެން ހަލާކުވުމުގެ ކުރިން ސަލާމަތްކޮށްދޭށެވެ.

ގޯސްބަޔަކު އަހަރެންގެ އަތުގައި ހިފުމުގެކުރިން އަހަރެންގެ އަތުގައި ހިފައި ސަލާމަތްކޮށްދޭށެވެ.

Saturday, February 27, 2010

The Best Day Is Friday

The best of your days is Friday. On that day Adam (peace be upon him) was created; on that day he died; on that day the Trumpet will be blown and on that day all of creation will swoon.

It was narrated from Aws ibn Aws (Radiyallaahu `anhu) that the Prophet (Sallallaahu `alayhi wa sallam) said:

“The best of your days is Friday. On that day Adam (peace be upon him) was created; on that day he died; on that day the Trumpet will be blown and on that day all of creation will swoon.

So send a great deal of blessings upon me, for your blessings will be shown to me.”

They said, “O Messenger of Allah, how will our blessings upon you be shown to you when you have turned to dust?”

He said, “Allah has forbidden the earth to consume the bodies of the Prophets, peace be upon them.”


Narrated by Abu Dawood, 1047; classed as saheeh by Ibn al-Qayyim in his comments on Sunan Abi Dawood, 4/273; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 925.

Tuesday, February 23, 2010

ބަނގުރާހުއްދަކުރުމާ އިދިކޮޅަށް ވަރަށްބޮޑު މުޒާހަރާއެއް ބާއްވަނީ

ހުކުރު ދުވަހު ބާއްވާ މުޒާހަރާއަށް ނުކުތުމަށް ގޮވާލުން
މަދަނީ އިއްތިހާދު
ދިވެހި ރާއްޖޭގެ މީހުން ދިރިއުޅޭރަށްރަށުގައި ރާ ވިއްކުން ހުއްދަކުރުމާއި ގުޅިގެން އެކަމާ ދެކޮޅުހަދާ ސަރުކާރާއި އިހުތިޖާޖު ކުރުމުގެ ބާއްވާ މުޒާހަރާއަށް އިސްލާމްދީނަށްލޯބިކުރައްވާ ހުރިހާ ފަރާތްތަކުން ނުކުމެ ބައިވެރިވެ ވަޑައިގަތުމަށް ގޮވާލަމެވެ.
މީދިވެހިންގެ ދީނާއި ލެޔާއި ގުޅިފައިވާ ދިވެހިރާއްޖޭގެ މުސްތަޤުބަލަށްޓަކައިވެސް ކޮންމެހެން މުހިއްމުކަމަކަށް ވާތީ ހުރިހާދިވެހި ރައްޔިތުން ނުކުތުމަކީ ވަރަށްބޮޑަށް އެދެވިގެންވާކަމެއްކަމުގައިވެސް ދަންނަވަމެވެ.
އަންނަ މާޗުމަހުގެ 1 ވަނަ ދުވަހުން ފެށިގެން ރާއްޖޭގެ މީހުން ދިރިއުޅޭ ރަށްރަށުގައި ބަނގުރާ ވިއްކުން ހުއްދަކުރުމާއި ގުޅިގެން ވަރަށް ބޮޑު މުޒާހަރާއެއް ބާއްވާގޮތަށް ހަމަޖައްސައިފިކަމަށް ޚަބަރު ލިބިއްޖެއެވެ. މި މުޒާހަރާ އޮންނާނީ މިއަންނަ ހުކުރު ދުވަހު ހުކުރުނަމާދަށްފަހު އާޓިފިޝަލްބީޗުގައެވެ. މި މުޒާހަރާއާއި ބެހޭގޮތުން ވަރަށް ގިނަފަރާތްތަކުން މިހާރުވަނީ އެސްއެމްއެސްގެ ޒަރީޢާއިން މައުލޫމާތުތައް ފޮނުވަން ފަށާފައެވެ. އެސްއެމްއެސްތަކުން ފޮނުވަމުންދާ ޚަބަރުތަކުގައި މާލޭގައި އެވަގުތު ތިބި ހުރިހައި ދިވެހިން މިމުޒާހަރާގައި ބައިވެރިވުމަށް ގޮވާލާފައިވެއެވެ.
ލަފާކުރެވޭގޮތުގައި މި މުޒާހަރާގައި މިހާތަނަށް ދިވެހިން ދުވަހަކުވެސް މުޒާހަރާއަކަށް އެއްނުވާވަރަށް އެއްވާނެއެވެ.

Next is Firihen kulhi ??????/

Thursday, February 18, 2010

Why the Oscars are a con

Why are so many films so bad? This year’s Oscar nominations are a parade of propaganda, stereotypes and downright dishonesty. The dominant theme is as old as Hollywood: America’s divine right to invade other societies, steal their history and occupy our memory. When will directors and writers behave like artists and not pimps for a world view devoted to control and destruction?

In his latest column for the New Statesman, John Pilger asks why directors and writers allow Hollywood formula propaganda to dominate the movies, with a hot contender for Oscars airbrushing a million dead Iraqis, and Clint Eastwood dispatching the truth of the struggle against apartheid while George Clooney amuses himself with the same old stereotypes.

Why are so many films so bad? This year’s Oscar nominations are a parade of propaganda, stereotypes and downright dishonesty. The dominant theme is as old as Hollywood: America’s divine right to invade other societies, steal their history and occupy our memory. When will directors and writers behave like artists and not pimps for a world view devoted to control and destruction?

I grew up on the movie myth of the Wild West, which was harmless enough unless you happened to be a native American. The formula is unchanged. Self-regarding distortions present the nobility of the American colonial aggressor as a cover for massacre, from the Philippines to Iraq. I only fully understood the power of the con when I was sent to Vietnam as a war reporter. The Vietnamese were “gooks” and “Indians” whose industrial murder was preordained in John Wayne movies and sent back to Hollywood to glamourise or redeem.

I use the word murder advisedly, because what Hollywood does brilliantly is suppress the truth about America’s assaults. These are not wars, but the export of a gun-addicted, homicidal “culture”. And when the notion of psychopaths as heroes wears thin, the bloodbath becomes an “American tragedy” with a soundtrack of pure angst.

Kathryn Bigelow’s The Hurt Locker is in this tradition. A favourite for multiple Oscars, her film is “better than any documentary I’ve seen on the Iraq war. It’s so real it’s scary” (Paul Chambers CNN). Peter Bradshaw in the Guardian reckons it has “unpretentious clarity” and is “about the long and painful endgame in Iraq” that “says more about the agony and wrong and tragedy of war than all those earnest well-meaning movies”.

What nonsense. Her film offers a vicarious thrill via yet another standard-issue psychopath high on violence in somebody else’s country where the deaths of a million people are consigned to cinematic oblivion. The hype around Bigelow is that she may be the first female director to win an Oscar. How insulting that a woman is celebrated for a typically violent all-male war movie.

The accolades echo those for The Deer Hunter (1978) which critics acclaimed as “the film that could purge a nation’s guilt!” The Deer Hunter lauded those who had caused the deaths of more than three million Vietnamese while reducing those who resisted to barbaric commie stick figures. In 2001, Ridley Scott’s Black Hawk Down provided a similar, if less subtle catharsis for another American “noble failure” in Somalia while airbrushing the heroes’ massacre of up to 10,000 Somalis.

By contrast, the fate of an admirable American war film, Redacted, is instructive. Made in 2007 by Brian De Palma, the film is based on the true story of the gang rape of an Iraqi teenager and the murder of her family by American soldiers. There is no heroism, no purgative. The murderers are murderers, and the complicity of Hollywood and the media in the epic crime in Iraq is described ingeniously by De Palma. The film ends with a series of photographs of Iraqi civilians who were killed. When it was ordered that their faces be ordered blacked out “for legal reasons”, De Palma said, “I think that’s terrible because now we have not even given the dignity of faces to this suffering people. The great irony about Redacted is that it was redacted.” After a limited release in the US, this fine film all but vanished.

Non-American (or non-western) humanity is not deemed to have box office appeal, dead or alive. They are the “other” who are allowed, at best, to be saved by “us”. In Avatar, James Cameron’s vast and violent money-printer, 3-D noble savages known as the Na’vi need a good guy American soldier, Sergeant Jake Sully, to save them. This confirms they are “good”. Natch.

My Oscar for the worst of the current nominees goes to Invictus, Clint Eastwood’s unctuous insult to the struggle against apartheid in South Africa. Taken from a hagiography of Nelson Mandela by a British journalist, John Carlin, the film might have been a product of apartheid propaganda. In promoting the racist, thuggish rugby culture as a panacea of the “rainbow nation”, Eastwood gives barely a hint that many black South Africans were deeply embarrassed and hurt by Mandela’s embrace of the hated Springbok symbol of their suffering. He airbrushes white violence – but not black violence, which is ever present as a threat. As for the Boer racists, they have hearts of gold, because “we didn’t really know”. The subliminal theme is all too familiar: colonialism deserves forgiveness and accommodation, never justice.

At first I thought Invictus, could not be taken seriously, then I looked around the cinema at young people and others for whom the horrors of apartheid have no reference, and I understood the damage such a slick travesty does to our memory and its moral lessons. Imagine Eastwood making a happy-Sambo equivalent in the American Deep South. He would not dare.

The film most nominated for an Oscar and promoted by the critics is Up in the Air, which has George Clooney as a man who travels America sacking people and collecting frequent flyer points. Before the triteness dissolves into sentimentality, every stereotype is summoned, especially of women. There is a bitch, a saint and a cheat. However, this is “a movie for our times”, says the director Jason Reitman, who boasts having cast real sacked people. “We interviewed them about what it was like to lose their job in this economy,” said he, “then we’d fire them on camera and ask them to respond the way they did when they lost their job. It was an incredible experience to watch these non-actors with 100 per cent realism.”

Wow, what a winner.

Wednesday, February 17, 2010

The Benefits Of Sincere Repentance

Imaam Ibn Qayyim rahmatullahi alaihe mentions certain benefits:
1. Repentance is the most noble and beloved form of obedience in the eyes of Allah Ta'ala. He loves those who repent and it is because of His love for His creation that He tests them with sins so that He may shower His blessings and favours upon them after they repent.
2. Repentance has a status that no other form of worship has. This is why Allah is extremely happy when a servant repents just as a traveller is happy when he finds his lost mount in the desert.
This pleasure (of Allah) has a great impact on the heart of the one repenting. Hence, the repenting person reaches the status of being amongst the beloved through his repentance.
3. Repentance brings about humbleness and a sense of helplessness that is not easily acquired through other forms of worship.
4. Allah’s statement, "Except those who repent, have faith and good deeds, those Allah will charge their sins for good deeds. Certainly Allah is most forgiving and merciful."
(Qur'aan 25:70)
This is a greatest glad tiding for those who repent and combine their repentance with faith and good deeds.
Repentance breeds good deeds, whilst sinning (without repentance) can cause deprivation of obedience altogether. It has been said that committing sins regularly will darken and harden the heart. It may even lead a person to reject Allah completely (Allah forbid) or lead him to commit a bigger sin. There is no recourse for a sinner except to ask Allah for forgiveness and to feel great regret for his actions.
Repentance is to repent from the heart, to train the heart into obedience and to make a firm resolution never to commit the sin again.
The repenting person should remember three facts:
1. The grave consequence of sins.
2. The painful punishment for sins and
3. The helplessness of the servant with regards to these two things.

Monday, February 8, 2010

The Powerful Testimony of Dr. Aafia Siddiqui

Aafia Siddiqui – a daughter, a sister, a mother of three, committed Muslim, social scientist, hafiz of Qur’an – needed to be heard. For years she had suffered in virtual silence…aching to be heard, to be understood, to have certain malicious untruths corrected and exposed for the lies they were. That day finally came on Thursday, January 28, 2010!
The high drama of that day’s proceedings revolved around the question of whether or not U.S. District Judge Richard Berman would grant Aafia’s repeated demand to take the stand in her own defense.

Aafia’s lawyers appeared to be animate in their opposition to her taking the stand, while the prosecution appeared (on the surface) to be in favor of Aafia being entitled to her Fifth Amendment right. Her brother (Muhammad) was apprehensive about her taking the stand, leaning more in favor of her following the advice of her lawyers. Even Pakistani Ambassador Hussain Haqqani became involved. During a short visit he was allowed with the defendant, he reportedly advised Aafia to follow the advice of her lawyers.

Aafia’s response to this collective concern was that she would make istiqara (a supplication to ALLAH Almighty for guidance on the matter); and in the end Aafia Siddiqui would be heard.

While I understood the reservations of those who were concerned about Aafia taking the stand (given all that she had already been through), I fully supported our sister’s right to be heard, and was guardedly optimistic about the potential outcome. More than anything, however, I knew that Aafia – like two young Muslim men in an Atlanta courtroom, and several young Muslim men in a New Jersey courtroom (who were eager, but manipulated into not taking the stand in their own defense not long ago) – needed to be heard! Aafia needed to have her day in court!

The process began with a preliminary (test) examination, with Aafia taking the witness stand in the absence of the jury – a kind of hearing within a hearing – to see how she would respond to that type of intensive and focused examination. After the judge determined that she was capable enough to enjoy her constitutional “right” to take the stand in her own defense, the jury was brought back into the courtroom, and it was on. (And what truly spectacular courtroom drama it turned out to be!)

The following summary is based on my notes from January 28th

Open court proceedings began late in the morning, due to a number of procedural issues that needed to be addressed behind closed doors. Once proceedings began, it did so with the judge explaining Aafia’s right, and the possible risks, of her taking the stand. There was extensive discussion about the course and extent of cross examination should Aafia decide to testify.

The government’s support of Aafia taking the stand was full of irony, given the fact that the government had repeatedly argued (during pre-trial and trial proceedings) that Aafia should not even be allowed to remain in the courtroom, because of her periodic outbursts and “uncontrollable” nature (in their view).

The First Witness

It was noted by the government that over a 12 day period, while Aafia was at the Craig Field Hospital at Bagram for critical care medical treatment, following her near fatal re-arrest in July 2008, two FBI agents had continuous access to the injured prisoner (a male and female who did not identify themselves to Aafia as FBI personnel).

FBI Special Agent Angela Sercer was the first to testify. She spoke about how she interrogated Aafia on a daily basis for the purpose of gathering “intelligence.” She described how she sat with Aafia for an average of eight hours each day, and of how they discussed the shooting incident and other related matters (discussions she said Aafia would always initiate). Agent Sercer prepared written reports, and disclosed during testimony that Aafia was never Mirandized (i.e. informed of her rights to remain silent and consult with an attorney before questioning), nor did she have access to a Pakistani consular official.

According to Sercer, Aafia mostly enjoyed her discussions with this special agent. Sercer maintained that she treated Aafia with respect and did her best to respond to Aafia’s needs – i.e. when she requested food, water, bathroom access, or when she requested a Qur’an and a scarf, or when she would complain that the “soft restraints” were too tight and needed to be loosened, etc.

Between 7/19/-8/4/08, FBI agents were posted inside and outside Aafia’s room 24 hours a day, ostensibly to insure that Aafia could not escape and to provide security for hospital personnel – despite the “soft restraints” which secured her hands and legs to the bed (in what Aafia later described as very uncomfortable positions) during her stay at this field hospital in Bagram.

The second witness

The second agent to testify was FBI Special Agent Bruce Kamerman, who had reportedly been assigned on 7/21/08. He claimed that Aafia made numerous statements, that she seemed lucid and to not be in much pain. He also insisted that there was never any coercion. He testified that Aafia had no visitors, and that no Afghan staff attended to her. He also claimed that there were occasions when Aafia would declare that her children were dead, and other times when she stated they might be living with her sister.

Following the testimony of the second agent, a hearing within the trial was held so that Aafia could give testimony (in the absence of the jury).

Aafia testified that when she first realized she was in a hospital she had tubes everywhere. She was in a narcotic state resulting from the administration of powerful drugs (one or two she could remember by name, others she couldn’t). She recalled how her hands and feet were secured uncomfortably apart. She said the agents never identified themselves as FBI, except for “Mr. Hurley.”

Aafia accused Agent Bruce Kamerman of subjecting her to “psychological torture.” She accused him of being immodest whenever he was present and medical personnel needed to examine her, and complained of how he would stand right outside the bathroom door whenever she needed to use it. She testified that Kamerman would sometimes come in the middle of the night (when he wasn’t supposed to be there), and encourage the person assigned to take a break. Aafia said she remained in a sleep deprived state as a result of his frequent presence.

During this period she never had any contact with family, nor with any Pakistani authorities. She thought that [FBI Agent] “Angela was just a nice person.”

During the cross examination Aafia spoke about being “tortured in the secret prison,” and of how she kept asking about her children. She insisted that she never opined that they might be with her sister.

(I should note here that Aafia’s testimony was consistent with information contained on an audio CD that we’ve produced on the case. On the CD, former Bagram and Guantanamo prisoner Moazam Beg recounts how the un-identified female prisoner at Bagram, known only as Prisoner 650, was identified as a Pakistani national who appeared to be in her 30s, and as someone who had been torn away from her children and who didn’t know where they were.)

Aafia also testified that she had multiple gunshot wounds; and that in addition to the gunshot wounds she had a debilitating back condition (resulting from being thrown on the floor after she was shot), persistent headaches, and an intubation tube. She also emphasized that she was in and out of consciousness; and, at times, mentally incoherent.

The video testimony of an Afghan security chief (by the name of Qadeer) was received by the court. While I had to briefly leave the court, and missed this testimony, it is my understanding that what Qadeer had to say about events at the Afghan National Police station in Ghazni – leading up to the shooting of Aafia – contradicted the testimony of a number of the government’s main witnesses.

Later in the afternoon, when Aafia testified in front of the jury, the overflow courtroom (where I was seated) was full of observers. The majority appeared to be non-Muslims in professional attire – a probable mix of court and Justice Department personnel (including interns), law students, and a few journalists. I would estimate that roughly a quarter of the observers in this overflow courtroom were made up of solid Aafia supporters – and yet the reaction to the testimony at times was both interesting and edifying.

When I returned to the courtroom (about 10 minutes into Aafia’s testimony), she was describing her academic work leading up to the achievement of her PhD at Brandeis University. She testified that after completing her doctorate studies she taught in a school, and that her interest was in cultivating the capabilities of dyslexic and other special needs children.

During this line of questioning, the monstrous image that the government had carefully crafted (with considerable support from mainstream media) of this petite young woman, had begun to be deconstructed. The real Dr. Aafia Siddiqui – the committed muslimah, the humanity-loving nurturer and educator, the gentle yet resolute mujahid for truth and justice – began to emerge with full force.

Testimony then proceeded to the events of July 17-18, 2008. Aafia testified that she remembered being concerned about the whereabouts of her missing children. She also remembered a press conference in an Afghan compound.

She testified about being tied down to a bed until she vigorously protested, and was later untied and left behind a curtain. She later heard American and Afghan voices on the other side of the curtain, and concluded that they [Americans] wanted to return her to a “secret prison” again. She testified about how she had pleaded with the Afghans not to let the Americans take her away.

She testified about peaking through the curtain into the part of the room where Afghans and Americans were talking, and how when a startled American soldier noticed her, he jumped up and yelled that the prisoner had gotten loose, and shot her in the stomach. She described how she was also shot in the side by a second person. She also described how after falling back onto the bed in the room, she was violently thrown to the floor and lost consciousness.

She testified that she was in and out of consciousness, and vaguely recalled being placed on a stretcher, a helicopter, and receiving a blood transfusion – which she protested, drawing laughter in the courtroom when she recounted how she had “threatened to sue” her medical attendants if they gave her a blood transfusion. During this testimony, Aafia animatedly rejected the allegation that she picked up a [M-4] rifle and fired it (or that she even attempted to do so).

The Cross Examination

This is the time when every eye and every ear was riveted on the proceedings. It was the moment that Aafia’s defense attorneys, her brother, and a host of Muslim and non-Muslim supporters (seated within both courtrooms) dreaded. It was also the point in the proceedings that had the prosecution salivating for what opportunities would come there way – or so they thought!

Cross examination began with Aafia revisiting the degrees that she received at MIT and Brandeis universities. She acknowledged that she took a required course in molecular biology; but emphasized that her work was in cognitive neuroscience. When questioned on whether she had ever done any work with chemicals, her response was, “only when required.”

(This opening line of questioning was significant for its prejudice producing potential in the minds of jurors. While Aafia is not being charged with any terrorism conspiracy counts, the threat of terrorism has been the pink elephant in the room throughout this troubling case!)

The prosecutor attempted to draw a sinister correlation between Aafia and her [then] husband being questioned by the FBI in 2002, and leaving the U.S. a week later. Aafia noted that there wasn’t anything sinister about the timing; they had already planned to make that trip home before the FBI visit. To underscore this point, she noted how she later returned to the U.S. to attempt to find work in her field.

One of the most heart-wrenching moments in the cross-examination was when Aafia described how she was briefly re-united with a young boy in Ghazni (July 2008) who could have been her oldest son. She spoke of how she was mentally in a daze at that time, and had not seen any of her children in five years. As a result she could not definitively (than or now) determine if that was indeed her son, Ahmed.

When asked whether she had incriminating documents in her possession on the day she was arrested, Aafia testified that the bag in her possession on the day that she was re-detained was given to her. She didn’t know what was in the bag, nor could she definitively determine if the handwriting on some of the documents was hers or not. She also mentioned on a number of occasions (to the chagrin of the prosecutor) how she was repeatedly tortured by her captors at Bagram.

She was also questioned on whether she had taken a pistol course at a firing range while a student in Boston. Her initial reaction was that she did not have any recollection of taking such a course, and when pressed further, answered “No.” When the prosecutor continued to press the issue (infusing sinister motivations in the process), Aafia admonished the prosecutor in the strong, clear voice that was heard throughout her testimony: “You can’t build a case on hate; you should build it on fact!”

Aafia testified that all she was thinking about at the time of her re-arrest in Ghazni, was “getting out of that room and not being sent back to the secret prison.” While discussions were going on between the Afghans and Americans, Aafia was searching for a way out. She repeated her assertion that she startled one of the soldiers who hollered, “She’s free! – before shooting her.

Aafia also elicited an approving reaction in the courtroom when she opined, in reaction to the government’s narration of events, she could not believe a soldier would be so irresponsible as to leave his M4 rifle on the floor unsecured.

In response to government questioning she again took the opportunity to strongly rebuke Agent Kamerman, while rejecting most of his testimony revisited by the prosecutor.

Aafia spoke highly of a number of nurses (and a doctor) who took care of her at Bagram. There was one nurse in particular that Aafia promised to mention favorably if she ever wrote a book. She then produced laughter in the courtroom again when she stated, “Since I don’t think I’m going to write a book, I’m mentioning her now.”

One of the most powerful and revealing moments in the testimony was when she spoke about the people who systematically abused her in the “secret prison” – denouncing them as “fake Americans, not real Americans.” (Because of the way their actions both violated and damaged America’s image!)

She spoke again, under cross examination, about the strong pain medication she was on, and some of the effects this medication had on her.

Aafia also mentioned how she was instructed to translate and copy something from a book while she was secretly imprisoned. During the course of this testimony which repeatedly drew the ire of an increasingly frustrated prosecutor, Aafia noted how she can now understand how people can be framed (for crimes they are not guilty of).

At this point in the proceedings, the judge ordered a brief recess. Clearly the government had thought that they would be able to control and manipulate Aafia in manner that would work in their favor; this ended up being a MAJOR MISCALCULATION. The purpose of this break in the proceedings, in my humble opinion, was to allow the prosecutor to regain her composure, and consult with fellow prosecutors for a more effective line of attack.

When testimony resumed, Aafia spoke of how she was often forced-fed information from one group of persons at the secret prison, and then made to regurgitate the same information before a different group of inquisitors. While it was presented to her as a type of “game,” she spoke of how she would be “punished” if she got something wrong.

On defense cross, Aafia was shown pictures and asked to identify herself in them. She reluctantly did so, but with a little levity, citing how unattractive and immodest the photos were.

I could not see the photos from the overflow courtroom where I was sitting, but I assume that these were the photos of an un-covered, emaciated and emotionally disfigured Aafia Siddiqui – after her horrific ordeal at the hands of American terrorists.

A final note: I sincerely believe that Aafia Siddiqui’s time spent on the witness stand on January 28th was a cathartic experience for her – but one that the prosecution, in retrospect, now deeply regrets. For any truly objective and fair-minded person who witnessed that day’s proceedings, the U.S Government’s case against Aafia Siddiqui was exposed for what it always was…a horrific and profoundly tragic miscarriage of justice!

The struggle continues…

Sunday, February 7, 2010

Iblees teaches Abu Huraira A Verse of Quran

Narrated Abu Huraira (Radi-Allahu 'anhu): Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) deputed me to keep Sadaqat(al-Fitr) of Ramadan. A comer came and started taking handfuls of thefoodstuff (of the Sadaqa) (stealthily). I took hold of him and said, "ByAllah, I will take you to Allah's Apostle." He said, "I am needy and havemany dependents, and I am in great need." I released him, and in themorning Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) asked me, "What didyour prisoner do yesterday?" I said, "O Allah's Apostle! The personcomplained of being needy and of having many dependents, so, I pitied himand let him go." Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said,"Indeed, he told you a lie and he will be coming again."
I believed that he would show up again as Allah's Apostle (Sallallahu'Alaihi Wa Sallam) had told me that he would return. So, I waited for himwatchfully. When he (showed up and) started stealing handfuls of foodstuff,I caught hold of him again and said, "I will definitely take you to Allah'sApostle. He said, "Leave me, for I am very needy and have many dependents.I promise I will not come back again." I pitied him and let him go. In the morning Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) asked me,"What did your prisoner do?" I replied, "O Allah's Apostle! He complainedof his great need and of too many dependents, so I took pity on him and sethim free." Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said, "Verily, hetold you a lie and he will return." I waited for him attentively for thethird time, and when he (came and) started stealing handfuls of thefoodstuff, I caught hold of him and said, "I will surely take you toAllah's Apostle as it is the third time you promise not to return, yet youbreak your promise and come." He said, "(Forgive me and) I will teach yousome words with which Allah will benefit you." I asked, "What are they?" Hereplied, "Whenever you go to bed, recite "Ayat-al-Kursi"-- 'Allahu la ilahailla huwa-l-Haiy-ul Qaiyum' till you finish the whole verse. (If you doso), Allah will appoint a guard for you who will stay with you and no satanwill come near you till morning." So, I released him. In the morning, Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) asked, "Whatdid your prisoner do yesterday?" I replied, "He claimed that he would teachme some words by which Allah will benefit me, so I let him go." Allah'sApostle (Sallallahu 'Alaihi Wa Sallam) asked, "What are they?" I replied,"He said to me, 'Whenever you go to bed, recite Ayat-al-Kursi from thebeginning to the end ---- Allahu la ilaha illa huwa-lHaiy-ul-Qaiyum----.'He further said to me, '(If you do so), Allah will appoint a guard for youwho will stay with you, and no satan will come near you till morning.' (AbuHuraira or another sub-narrator) added that they (the companions) were verykeen to do good deeds. The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "Hereally spoke the truth, although he is an absolute liar. Do you know whomyou were talking to, these three nights, O Abu Huraira?" Abu Huraira said,"No." He said, "It was Satan." Volume 3, Book 38, Number 505t

Saturday, February 6, 2010

"The best amongst you is the one who pays the rights of others generously."

The Prophet (Sallallahu 'Alaihi Wa Sallam) owed somebody a camel of acertain age.
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah
As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu
Narrated Abu Huraira (Radi-Allahu 'anhu): The Prophet (Sallallahu 'Alaihi Wa Sallam) owed somebody a camel of acertain age. When he came to demand it back, the Prophet (Sallallahu'Alaihi Wa Sallam) said (to some people), "Give him (his due)." When the people searched for a camel of that age, they found none, but found a camel one year older. The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "Give (itto) him." On that, the man remarked, "You have given me my right in full.May Allah give you in full." The Prophet (Sallallahu 'Alaihi Wa Sallam) said, "The best amongst you is the one who pays the rights of others generously." Volume 3, Book 38, Number 501 --Ma'asalaam

Thursday, February 4, 2010

“The Garden of the Lovers and the Excursion of Those Who Yearn”

Chapter: Concerning the Desire for Allah and the Signs of the One Who Knows Allah
As for the desire for Allah (raghbah), wanting Him (lit. His Countenance) and yearning for the meeting with Him, then it is the capital of the slave, the foundation of his affair, the basis of his life of goodness, the source of his (true) happiness, success and bliss, and it is the coolness of his eye. For this reason he was created and for it he has been commanded. The messengers have been sent and the books have been revealed also for this purpose. There is no rectification or bliss for the heart unless its desire is solely for Allah, alone, Mighty and Majestic is He. Hence, He alone should be his desire, what he seeks out and his goal. As Allah, the Exalted, has said, “So when you have finished (your occupation), devote yourself for Allah’s worship. And to your Lord turn your desires and intentions” (Qur’an 94:7-8). And He, the Exalted, has also said, “Would that they were contented with what Allah and His Messenger gave them and had said, ‘Allah is sufficient for us. Allah will give us of His Bounty, and so will His Messenger. We implore Allah’” (Qur’an 9:59).

Those who desire are three types:
1. Those who desire Allah,
2. Those who desire what Allah has
3. And those who desire other then Allah.

So the lover is the one who desires Allah. The one who is concerned with works is the one who desires what Allah has. And the one who is satisfied with this life, in neglect to the Hereafter, is the one who desires other than Him. The person whose desire is for Allah alone, Allah with suffice him from every concern, take on all of his affairs, deflect from him what he is not capable himself to deflect, protect him like the protection of a father to his child and preserve him from all afflictions. And whoever prefers Allah to all others, Allah will prefer him to others. And whoever is for Allah, Allah will be for him where he is not even there for his own self. Whoever knows Allah, nothing will be more beloved to him than Him and no desire will remain in this type of person for anything other than Him, except that which will bring him closer to Him or assist him in his wayfaring to Him.

From among the signs of experiential knowledge (ma’rifah) of Allah is veneration and awe (haybah). As the slave’s experiential knowledge of his Lord increases, so to does his veneration and awe increase. As Allah, the Exalted, has said, “It is only those who have knowledge among His slaves that fear Allah” (Qur’ân 35:28), meaning, those who are knowledgeable concerning Him. And the Prophet, peace and blessings be upon him, said, “I am the most knowledgeable of you concerning Allah and I am the most intense in awe and reverence of Him” (Al-Bukhârî and Muslim).

So whoever knows Allah (has ma’rifah) his livelihood will be pure, his life will be sweet, everything will revere him and all fear of created things will leave him. He will find intimacy with Allah and will have an aversion for (common) people. Knowledge of Allah (ma’rifah) will bequeath to him shyness in front of Allah, veneration and reverence of Him, vigilance (concerning His vision), love, trust in Him, turning to Him, pleasure in Him and submission to His ordinances.

It was said to Junayd, may Allah have mercy upon him, “There are a group of people here that claim that they can attain righteousness by leaving all movement.” He responded, “Such ones have spoken of the removal of all action, and this is something very immense. The one who fornicates and steals is in a better state than the one who says that (as far as I am concerned). For verily, those who have experiential knowledge of Allah (the ‘ârifûn) have taken their actions from Allah and they have returned to Allah in them. If I were to live one thousand years I would not decrease in performing righteous works.” He also said, “One who knows Allah does not really know Allah until he becomes like the earth; the feet of the righteous and the unrighteous tread upon him. And (until he becomes) like the rain that waters what it likes and what it doesn’t like.”

Yahyâ ibn Mu’âdh said, “The one who knows Allah leaves this world (at the time of death) and he has not had his fill of two things: crying over his self and yearning for his Lord.” Others have said, “One who knows Allah will not really know Allah until if he is given a dominion like the kingdom of Solomon it would not distract him from Allah for even the blink of an eye.” It has also been said, “The one who knows Allah has found intimacy with Allah and has an aversion for other than Him. He has realized his poverty in front of Allah, so Allah has enriched him from His creation. And he has humbled himself in front of Allah, so He has ennobled him amongst His creation.”

Abû Salymân Ad-Dârânî said, “While (resting) in bed, the one who has experiential knowledge of Allah has openings that do not even come to the one who is standing in prayer!”

Dhun-Nûn (Al-Misrî) said, “For everything there is a punishment. And the punishment of the one who knows Allah (the ‘ârif) is being cut off from the remembrance of Allah.”

In summary, the life of the heart is with Allah and there is no life for it without that, ever. So when the heart is in agreement with the tongue in its dhikr (remembrance of Allah) and the heart is in agreement with what the Beloved wants from it; when he (the servant) belittles the many works and statements that he has made and regards even Allah’s subtle generosity and kindness as great; when he embraces obedience and leaves off disobedience, and has left all of it for the sake of his Beloved, so that nothing of it remains; when his heart has become full with reverence, awe, preference and pleasure in Him and his patience in yearning for Him has reached its last straw; when he cannot find repose except in His remembrance, desire for Him and yearning for the meeting with Him; when he cannot find (true) intimacy except in His dhikr, while maintaining His ordinances and preferring Him to others…Then this, this is the true lover (muhibb).

Junayd said, “I heard Al-Hârith Al-Muhâsibî say: “Love (mahabbah) is your inclination to something with all of your being. Then, your preference to that thing over your own self, your soul and your possessions and wealth. Then, your being in accordance with that thing inwardly and outwardly, privately and publicly. Then, realizing your shortcomings with regards to your love of it.”

It was said, “Love (mahabbah) is a fire that burns in the heart. It burns everything other than what the beloved wants from the lover.” It was also said, “Nay, it is exerting all efforts in pleasing the beloved. And that could never be so until one no longer sees the ‘love’ anymore, but only witnesses the beloved.” It is mentioned in some of the Hadith Qudsi, “My servant, I am, by your right, a lover of you. So, be you, by my right upon you, a lover of Me.”

‘Abdullah ibn Al-Mubarak said, “Whomsoever is given something of love and is not given its equivalent of awe and veneration (khashyah), then he is deceived.”
Yahyâ ibn Mu’âdh said, “A muster seed’s amount of love is more beloved to me than seventy years of worship without love!”

Abu Bakr Al-Kattânî said, “An issue concerning love (mahabbah) came up in Makkah during the days of the Pilgrimage. The sheikhs spoke on the matter. Junayd was present and he was the youngest amongst them. So they said to him, ‘Give us what you have O Iraqi!’ He lowered his head in humility and his eyes shed tears, and he spoke: ‘(How great is) a slave who has left himself, connected to the dhikr of his Lord, upholding His rights, witnessing Him with his heart. The lights of His Essence have burned his heart and his drink is pure from the cup of His pure love. If such a one speaks, it is by Allah. If he utters, it is from Allah. If he moves, it is by the command of Allah. If he remains silent, he is with Allah. So he is by Allah, for Allah and with Allah.’ So the sheikhs cried and said, “There is nothing that can be added to this. May Allah rectify you, O Tâj Al-‘ârifîn (crown of those who know Allah)!”

It was said that Allah revealed to Dawûd, peace be upon him, “O Dawûd, I have made it prohbited (harâm) for the hearts to contain the love of Me and the love of others at the same time.”

Those who know Allah (the ‘ârifûn) have all agreed that love is not acceptable without compliance (with the Sacred Law, sharee’ah), so much so that some of them said, “The reality of love is being in accordance with what beloved wants, concerning what pleases him and what makes him angry.” The People (of the Science of Purification; Al-Qawm) have also agreed that love is not acceptable without Tawhîd (belief in the Oneness of Allah).

Excerpt from the Book: “The Garden of the Lovers and the Excursion of Those Who Yearn”
By: Imam Ibn Qayyim Al-Jawziyyah