Saturday, August 3, 2013

Congress eyes renewed push for legislation to rein in the NSA


Republican congressman Justin Amash aid he was certain the next legislative push will succeed. Photograph: J Scott Applewhite/AP

Members of Congress are considering 11 legislative measures to constrain the activities of the National Security Agency, in a major shift of political opinion in the eight weeks since the first revelations from whistleblower Edward Snowden.
The proposals range from repealing the legal foundations of key USsurveillance powers to more moderate reforms of the secretive court proceedings for domestic spying. If enacted, the laws would represent the first rollback of the NSA's powers since 9/11.
The Guardian has spoken to six key lawmakers involved in the push to rein in the NSA, and those involved in the process argue there is now an emerging consensus that the bulk collection of millions of phone records needs to be overhauled or even ended.
Justin Amash, the Republican congressman whose measure to terminate the indiscriminate collection of phone data was narrowly defeated 10 days ago, said he was certain the next legislative push will succeed. "The people who voted no are, I think, hopeful to get another opportunity to vote yes on reforming this program and other programs," he said.
In the Senate, Democrat Ron Wyden said there was similarly "strong bipartisan support for fundamental reforms", a direct consequence of revelations about the nature and power of NSA surveillance. "Eight weeks ago, we wouldn't have had this debate in the Congress," he said. "Eight weeks ago there wouldn't have been this extraordinary vote."
On Thursday, Snowden was granted temporary asylum in Russia, to the fury of Washington. The White House said it was "extremely disappointed" in the decision, and hinted that Barack Obama may pull out of a bilateral summit with Vladimir Putin in September.
But even as Snowden was leaving the Moscow airport where he has been holed up for more than a month, Obama was telling key members of Congress at a meeting at the Oval Office that he was "open to suggestions" for reforming the NSA surveillance programs that have embroiled his administration in controversy.
Wyden, a long-standing critic of dragnet surveillance, is backing a range of legislative efforts that would end bulk phone records acquisition and revamp the foreign intelligence surveillance (Fisa) court, which grants the NSA legal authorization for its mass collection.
Several senators are supporting a bill introduced on Thursday by Democrat Richard Blumenthal which would introduce a public advocate into some proceedings at the court, which currently only hears the US government's case. In the past 30 years, it has turned down just 11 of the nearly 34,000 warrant requests submitted by federal authorities.
Senior administration officials have indicated they are open to Blumenthal's proposals – which would not in themselves curtail the NSA's powers.
Another measure directed at the Fisa court is being brought by House Democrat Adam Schiff, who sits on the powerful intelligence committee. Under his plan, the court's judges, who are currently selected by the chief justice of the supreme court, would be appointed instead by the president, a process that would require them to undergo a congressional confirmation process.
"Then you have these judges publicly vetted on their fourth amendment views prior to being placed on the court," Schiff said, referring to the constitutional freedom from unreasonable searches and seizures.
Other measures seek to make government surveillance more transparent. This week Democratic senator Al Franken introduced a bill to force the US government to regularly report on the number of Americans whose data is being collated by the NSA. It would also permit internet companies to disclose the number of requests they receive for data. "The American public deserves more transparency, and my bill goes a long toward doing that," Franken said.
A similar bill has been introduced by his Democratic colleague Jeff Merkley, who wants to compel the administration to disclose the key legal ruling from the Fisa court that governs how phone records are collected.
Representative Zoe Lofgren, a California Democrat who on Friday introduced a bill promoting greater transparency around surveillance orders received by private companies, stressed the cross-party nature of the measures. "If you've noticed, we've not had a rash of bipartisan efforts in the House," she said, referring to the gridlock that has held up other legislation.
There are other lawmakers who are pushing for more profound reforms. They include Republican James Sensenbrenner, the author of the post-9/11 Patriot Act, which the NSA has used to justify some of its data collection methods. His support of the Amash amendment last week revealed how far Congress has shifted in the weeks since the Snowden leaks were published.
Sensenbrenner said the Patriot Act was being interpreted to allow for forms of surveillance that were never envisaged when it was passed. He now supports an Amash-style bill that would prevent the NSA from hoovering up phone records without specific justification.
Most of the efforts focus on constraining the NSA's ability to spy on Americans. There is less congressional support for limiting its spying on foreigners' internet communication. One major exception is a measure introduced by House Democrat Rush Holt, that would repeal both the Patriot Act and the Fisa Amendments Act of 2008, two legislative pillars of post-9/11 surveillance.
Holt, who previously served on the intelligence committee, represents the most sceptical wing of Congress. "I learned that the heads of the NSA and other intelligence agencies are schooled in secrecy and deception. You can't always believe everything they say," he said. "They say these have stopped 50 attacks or something like that, and though I'm not on the intelligence committee right now, and I can't speak item-by-item, I can be pretty sure that there's probably not too much truth to it."
His bill represents the most radical congressional attempt at surveillance reform. Its prospects are not good, particularly because it would curtail Prism, one of the NSA programs to spy on the internet communications in foreign lands.
Schiff said Prism was more popular in congress for two reasons. First, Prism "is focused outside the United States and not on US citizens". Second, Schiff said its effectiveness is "much more substantial" than the phone records collection.
Intelligence officials have struggled to show how collecting bulk phone metadata was critical to foiling even one terrorist plot.
Lawmakers may fume at the idea of collecting the phone records of Americans, but they seem nonplussed at the notion the NSA can freely access the emails of foreigners.
Even those who do have concerns about Prism – such as Wyden – are looking for ways to ensure Americans are not ensnared in its dragnet, rather than ending it entirely.
"It has become increasingly apparent that the balance between security and liberty has been tainted," Sensenbrenner said in a statement after he left the White House meeting. "The conversation was very productive and everyone agreed something must be done."

In Egypt, 'Third Square' Protesters Seek Middle Road

August 02, 2013 4:28 PM

Activists from a group called "Third Square," which promotes a middle way in the rift between the Muslim Brotherhood and supporters of the army's overthrow of Egyptian President Mohammed Morsi, shout slogans as they gather to oppose both parties at Sphinx Square in Giza on July 30.

Tensions are running high in Egypt, as supporters of ousted Egyptian President Mohammed Morsi continue their protests. But they aren't the only ones.
Barely two weeks after Morsi was toppled in early July, a new protest movement emerged on the scene in Cairo.
Called the Third Square, the group aims to keep tabs on the military, the interim government and Muslim Brotherhood, to keep them from returning Egypt to autocratic rule.
It's trying to lure disillusioned Egyptians with online videos.
In one, an unshaven man with a cigarette dangling from his lips takes laundry off a drying rack. He looks listless and disinterested — meant to portray Egyptians who have given up all hope amid the never-ending turmoil. The song played in the background is about Egypt's revolution turning into a "zucchini" — a local metaphor for bad or mismanaged.
Third Square says its goal is to return Egypt to the path of establishing a functioning democracy.
The group attracts a few hundred people at one recent protest held at Sphinx Square in Giza, across the Nile River from Cairo. Their chants call on Egyptians to stand up as one national movement against the military and the Muslim Brotherhood.
"We don't need to choose between two things every time," says Shadi Galal, an architect and spokesman for the group.
That idea appeals to teacher Mai Abdel Razeq, who has come with her older sister to check out Third Square. "We just hope there'll be some change, God willing," says Mai.
Ahmed Maher is one of the leaders of the April 6th Movement, which has played a key role in protests in Egypt even before former President Hosni Mubarak was ousted in 2011. Maher says the growing discontent doesn't surprise him.

Many are also bothered by the interim government's giving the military and security forces expanded powers to interfere in civilian affairs just as they did in Mubarak's era.
He says Egyptians were united in one goal last month, and that was to remove Morsi from power. Now that he's gone and the Muslim Brotherhood's political power is weakened, people are starting to question whether letting the military play such a pivotal role in the transition was a smart move.
Nathan Brown is an expert on Egypt and teaches political science at George Washington University:
"What Egypt is doing right now is repeating the same mistakes, only doing so with much greater enthusiasm and speed," Brown says. "All of the plots in the 2011 transition — a rushed constitutional process, a failure to hammer out consensus on basic issues, a complete trust in the military — those are all being repeated."
These mistakes could spark a new round of protests by various youth and revolutionary groups that worked for the ouster of both Morsi and Mubarak.
But they are unlikely to lead to any real change, says Ashraf El Sherif, a political science professor at the American University in Cairo.
"They lack organization, they lack financial resources, they lack leadership, they have a lot of problems and a political program concerning the short-term consideration," he says. "That's their problem."
Across town at the offices of the Egyptian Initiative for Human Rights, Karim Ennarah says breaking the cycle of protests will be difficult.
"Egypt has deep structural problems with economics and with social justice and with political participation that will not be resolved by any of these parties," Ennarah says.
He predicts that given the prospects of a drawn-out struggle between the military and the brotherhood, those reforms won't happen for years to come.

After 8 defiant years, Ahmadinejad leaves Iran isolated and cash-strapped

Iran's most divisive president since the 1979 revolution initially won praise, but his successor is now tasked with undoing the damage Ahmadinejad wrought at home and abroad.

By Staff writer / August 2, 2013

Iranian President Mahmoud Ahmadinejad speaks during Friday prayers ceremonies, after attending an annual nation-wide pro-Palestinian rally marking Jerusalem Day, in Tehran, Iran, today. Mr. Ahmadinejad made his final public speech as president today before he steps down and Hassan Rohani comes to power, bringing with him expectations of sweeping change.
Ebrahim Noroozi/AP










ISTANBUL
Iran’s President Mahmoud Ahmadinejad today ascended to the global stage one last time, capping his tumultuous eight-year presidency with an anti-Israel harangue that made no mention of the political damage he is widely perceived as inflicting upon the Islamic Republic and its leadership.

Damage control from Mr. Ahmadinejad’s legacy at home and abroad is sure to absorb much of the early work of the incoming centrist President-elect Hassan Rohani, who brings with him expectations of sweeping change. 
The cleric and former nuclear negotiator has promised an economic turnaround, easing Iran’s isolation, nuclear “transparency,” and above all, moderation. He will be sworn into office on Sunday. 
There are already promising signs. Although they lean conservative, Mr. Rohani’s cabinet selections span much of Iran’s wide political spectrum, indicating that the new president is trying to avoid past pitfalls. 
“It’s exactly the opposite of Ahmadinejad’s closed circle of people,” says a veteran analyst in Tehran who asked not to be named. “Rohani is choosing from various groups of people. This is a lesson learned: If you keep everyone to some degree happy, there is more chance of achieving something, and less hew and cry when he makes a decision that seems controversial.”
“Out of the negativity of Ahmadinejad has appeared something that we predicted would come years ago, but didn’t come: a new power in the center that would grow to include moderates from both sides,” says the analyst.   

The downward spiral

By far Iran’s most divisive president since the 1979 Islamic revolution, Mr. Ahmadinejad’s populist tactics, humble origins as a blacksmith’s son, and fearless attacks against Israel, Zionism, and most famously the Holocaust, won him early praise at home and across the Middle East.
But his fraud-tainted reelection in 2009 – in which Iran’s supreme religious leader Ayatollah Ali Khamenei called Ahmadinejad’s victory a “divine assessment” that could not be challenged – sparked months of protests that were crushed violently, and a spiral of economic mismanagement and unprecedented challenges to Mr. Khamenei’s own power.
Not only did Ahmadinejad increasingly view his post as an imperial presidency – racking up in one year a record 4,943 notifications from parliament for failing to implement the law – but his second term saw a surge in US-led global sanctions against Iran and dangerous deadlock in nuclear talks.
“The more [Ahmadinejad] challenged the very foundations of the Islamic regime such as the legislative bodies, the more he was seen as a threat to the country and the Islamic system,” says another political analyst in Tehran, who also asked not to be named.
Ahmadinejad stood up to Khamenei over several top appointments, would sometimes sulk for days, and frequently threatened (“Should I say? Should I say?” he would ask) to expose high-level wrongdoing among political enemies gleaned from intelligence files.
“His challenges to the Leader weakened both [and] actually broke a taboo,” says the second analyst. “Ahmadinejad’s presence in power has weakened the position of the Leader in society and among political players…. Ahmadinejad’s challenge had one result: Diminishing [Khamenei’s] authority.”

From regime darling to outsider

Iran experts say the apparently clean conduct of the mid-June election that gave Rohani just over half the overall count, more than all five of his harder-line conservative opponents combined, has by itself begun to repair the damage wrought by both Ahmadinejad and the 2009 events.   
Yet today, instead of trying to polish his own legacy for the history books, Ahmadinejad marked Jerusalem Day – which in Israel marks the reunification of the ancient city – in typical combative fashion, claiming that American leaders were “all” Zionists; that US presidents had to “kneel in front of Zionism” before becoming candidates; and that viruses had been released around the world in order to sell vaccines at higher prices.
“Your happiness will not last long. The main wave of awakening is just ahead…. You have no place in our region,” the outgoing president warned, according to a simultaneous translation by state-run PressTV. “A storm is on the way, I’m sure, and that will annihilate the Zionist regime.” 
Few listen to Ahmadinejad in Iran anymore, and politicians and newspapers have been scathing in their assessments both of his record, and of his mishandling of facts. Since the president’s tussle with Khamenei’s over the choice of intelligence minister in 2011, it has been open season against Ahmadinejad even from fellow conservatives, who accused him of leading a “deviant current,” and of “sorcery” among his top aides.
In interviews this week, Ahmadinejad said he had not passed a “red light” in ignoring the law and that is was his job to “safeguard” the constitution. But Iranian media listed the presidential highlights as a $2.6 billion fraud by top officials, and only 542,000 jobs created in eight years, not the 7 million claimed by the government. 
The head of Rohani’s transition team, Akbar Torkan, told Shargh newspaper that many of the “facts” presented by Ahmadinejad’s government to Khamenei were wrong, and an apparent bid to burnish achievements. Torkan said the outgoing cabinet reported building 63,500 kilometers (almost 40,000 miles) of road, for example, but that the actual figure was a quarter that, with the rest only maintenance of rural roads.
“There are similar mistakes… that have made the reports inaccurate,” Mr. Torkan said.
Pithily, the powerful conservative lawmaker Ahmad Tavakoli told Etemaad newspaper: “Ahmadinejad is the third millennium’s wonder and will never be repeated.”
Indeed, parliamentarian Ali Motahari responded this week to calls for apologies before any release from house arrest of two former 2009 presidential candidates, Mir Hossein Mousavi and Mehdi Karroubi, who led the Green Movement protests.
“If these two must apologize, is there not a need for an apology from Mr. Ahmadinejad, who prepared the firewood of sedition with his behavior and opinion?” Mr. Motahari asked.

The butt of jokes 

Another key correction will be restoration of a management body, after Ahmadinejad dismantled the Management and Planning Organization.
Under the slogan of change, Ahmadinejad broke the circuit of experienced managers who moved from job to job in the Islamic system, kicking them out to make way for a new generation.
“The idea was good, but the way he did it was a disaster,” says the first Tehran analyst. “He was so pessimistic toward intellectuals, towards bureaucrats, technocrats, typical of somebody who came from below with all the complexes and with all the problems.” 
The diminutive president – whose aides would quietly push a step up to the podium before speeches, so Ahmadinejad would reach the microphones – was a flamboyant speaker who oversaw a bid to expand Iran’s “soft power” in South America, Africa and the Middle East, and reveled in the launch of Iran’s first space satellites, and its scientific nuclear and nanotechnology progress. 
He declared Iran a “superpower, real and true,” and in 2008 said the Shiite Messiah, the Mahdi, was in charge of the Islamic Republic’s destiny. In fact, his barely hidden belief in the Mahdi’s imminent return was greeted by many clerics as superstitious politicking.
“We see the hand of this holy management every day. God knows that we see it,” Ahmadinejad declared.
In the first 100 days of Ahmadinejad’s rule in 2005, Iranians joked that in that short time he had spawned more jokes than every one of Persia’s long line of presidents, monarchs, and rulers combined. 

Today, one of the many jokes among Iranians is that Ahmadinejad should now be put into a museum, and exhibited every time someone says they don’t want to vote. It refers to the 2005 election, when many supporters of Ahmadinejad’s rivals stayed at home and “did not believe the danger” his presidency would create.

The blessed Night of Power

The blessed month of Ramadan is coming to an end. The first one-third of the month was for seeking mercy, the middle one-third for forgiveness and the last one-third for salvation from the Fire of Hell. In the last part of this month lies hidden the Night of Power or Decree (Laylatul Qadr) about which Allah says in the Qur'an:

The Night of Power is better than a thousand months. (97:3)

As to the reason behind revelation of this powerful verse of the Qur'an, Imam as-Suyuti (rahmatullahi alayh) mentions in his book "Lubaabun Nuqool" that once Prophet Muhammad (sallallahu alayhi wa sallam, meaning - may Allah's blessings and peace be upon him) [herein after abbreviated as (S)], mentioned about the story of a person from among the Children of Israel who had strived (jihad fi-sabilillah) in the path of Allah for 1000 months. Upon hearing this, the Sahabah (companions) were astonished and at the same time they became very despondent on the basis that how will they ever be able to accomplish such a feat (after all, very few live that long to be able to engage oneself in jihad for 83 years and 4 months). So Allah revealed this noble verse as a solace to the believers. The followers of Muhammad (S) don't have to match what that pious Israelite had done; only a fully engaged worship of one night in the Night of Power (Laylatul Qadr) - would be equivalent in merit.

A similar story is mentioned in another Hadith: there was a pious man from the Children of Israel who used to be engaged in the worship of Allah from the evening till the following morning, and then be engaged in the jihad fi-sabilillah from the morning till the evening. He did this continuously for a thousand months. So Allah revealed this verse stating that the worship in this night alone is better than the thousand months which the person had spent in worship and jihad.

So, the question arises when is this Night of Power? The answer is provided by Prophet Muhammad (S) who said: "Seek it in the last ten; and if one of you is too weak or unable then let him not allow that to make him miss the final seven.[Bukhari and Muslim]

Although to encourage worship amongst believers, this Night has not been pinpointed, a more common understanding amongst Muslims is that it falls on an odd night (23rd, 25th, 27th or 29th), and possibly the 27th of Ramadan.

Because of its merit, the Prophet (S) used to exert himself greatly during Laylatul-Qadr. He would spend the nights in worship. The Prophet (S) said: "Whoever stands (in prayer) in Laylatul Qadr out of Iman (faith) and seeking reward then his previous sins are forgiven.[Bukhari and Muslim]

Given the fact that the people of the Book (e.g., Children of Israel and Christians) don't have anything remotely close to this blessing, Muslims feel highly blessed by God because of unfathomable merits of this blessed night which comes every year during the month of Ramadan - the Muslim month of fasting. It is, thus, not surprising to witness that many pious Muslims spend the entire night of the last 7 to 10 days of Ramadan awake -- praying, reciting the Qur'an and giving away charity (specially in disbursing their zakat and sadqah) hoping to earn the merit of good deeds of 1000 months.

On a comparable matter, it is worth noting that the Jewish Jubilee (Hebrew Yov-el) year - preeminently a time of joy, the year of remission or universal pardon - is the year at the end of seven cycles of Sabbatical years (Hebrew Shmita). And according to the Bible it came once every fifty years: "You shall sanctify the 50th year and proclaim freedom throughout the land for all its inhabitants; it shall be the Jubilee year for you, you shall return each person to his ancestral heritage and you shall return each to his family. It shall be a Jubilee Year for you - the 50th year - you shall not sow, you shall not harvest its after-growth and you shall not pick what was set aside of it for yourself. For it is a Jubilee Year, it shall be holy to you; from the field you eat its crop." (Leviticus 25:10-13)

Basically, these verses indicate that the Jubilee required all debts between ALL people (Jews and gentiles alike) to be annulled (although the practice was limited amongst the Jews only). Also, any Jew that sold his or herself into slavery is to be released, whether they worked the amount of time they promised, or not.

Rashi, an eleventh century (CE) Jewish scholar, pointed out that the world Jubilee was related to the Hebrew word for "ram," alluding to the fact that the Jubilee year was proclaimed by the blast of a ram's horn. Nachmanides, another great Jewish scholar, added that the word Jubilee was also related to the Hebrew word which means "to move around." Thus, all Jews who had sold themselves into slavery, or were shackled (so to speak) by debt, were to be released from their bonds on the Jubilee year and were to be given the freedom to move around freely.

According to the rabbinical sources, the origination of the counting of the Jubilee Year did not quite start with the time when the Children of Israel had entered the Holy Land (under Joshua), but rather after they finished conquering the Holy Land and after apportioning it to each family, which was 1288 BCE (Ref: Maimonides - Laws of Shmita and Jubilee 10:2). The first Jubilee was forty-nine years later.

Although the Sanhedrin was in charge of counting the years and ensuring its accuracy, and ensuring that the Jewish nation was notified of the Jubilee year's arrival by the blast of the shofar at the end of Yom Kippur (Leviticus 25:8 and Numbers 35:4), there is absolutely no credible historical evidence suggesting that it was observed religiously every fifty years in the centuries shortly before the advent of Jesus. The latter evidences even suggest that it might have been observed every hundred years during the time of Jesus, son of Mary.

For example, the apocryphal book - Gospel of Barnabas - puts these words in the mouth of Jesus, saying: "I am indeed sent to the house of Israel as a prophet of salvation; but after me shall come the Messiah, sent of God to all the world; for whom God hath made the world. And then through all the world will God be worshipped, and mercy received, insomuch that the year of jubilee, which now cometh every hundred years, shall by the Messiah be reduced to every year in every place." (Chapter 82)

As to the identity of this Messiah, the Jesus of the Gospel of Barnabas, is quite explicit, when asked by a priest, answering: "The name of the Messiah is admirable [Ar. Muhammad], for God himself gave him the name when he had created his soul, and placed it in a celestial splendour. God said: "Wait Muhammad; for your sake I will to create paradise, the world, and a great multitude of creatures, whereof I make you a present, insomuch that whoever shall bless you shall be blessed, and whoever shall curse you shall be accursed. When I shall send you into the world I shall send you as my Messenger of salvation, and your word shall be true, insomuch that heaven and earth shall fail, but your faith shall never fail.Muhammad is his blessed name." Then the crowd lifted up their voices, saying: "O God send us your Messenger: O Muhammad, come quickly for the salvation of the world!" (Chapter 97)

In chapter 84, the Jesus of Gospel of Barnabas after completing one of the midnight prayers reportedly said, "Let us give thanks to God because he has given to us this night great mercy; for that he has made to come back the time that needs must pass in the night, in that we have made prayer in union with the Messenger of God. And I have heard his voice.The disciples rejoiced greatly at hearing this..."

Is it possible that the aforementioned night is the Laylatul Qadr - the Night of Power, mentioned in the Qur'an? And God knows the best!

=========

Whatever may be the controversy surrounding the authenticity of each of the gospels - canonical and apocryphal - now attributed to the disciples - real or self-styled - of Jesus, son of Mary, the Qur'an - the Last Testament of God to mankind - is rather unambiguous about the merit of Laylatul Qadr. This night, thus, remains the most sought-after night amongst the faithful Muslims. 

As the end of the blessed month of Ramadan approaches, let us remind ourselves with the wise advice of Abul Abbas al-Sabti (may Allah have mercy on him): "The secret of Fasting is that you are hungry. When you are hungry you remember the one who is always hungry and know the strength of the fire of hunger that afflicts him, so that you become charitable towards him. Thus, if you deny yourself food but have no compassion for the hungry and your Fasting does not cause this idea to occur to you, you have not [truly] Fasted and have not understood the intended meaning of the Fast." [Al-Tashawwuf ila rijal al-tasawwuf wa akhbar Abil Abbas al-Sabti: Yusuf ibn al-Zayyat al-Tadili]

According to 'Ubadah ibn al-Samit (may Allah be pleased with him), a Companion, the Prophet Muhammad (S) used to say upon entering this month of Ramadan: "O Allah, greet and save me for Ramadan; greet and save Ramadan; greet and save Ramadan on my behalf, and grant me its acceptance (Allahumma sallimnee li ramadana wa sallim ramadana wa sallimhu minnee mutaqabbilan)."

May Allah accept our fasting and save us for this and the next Ramadan. Amin. 

The secret of the Night of Power

As creatures aware of our own existence, we human beings have a direct responsibility for our survival on earth. For this reason, each individual needs to know where to obtain whatever is necessary to ensure this survival. The name of the process of becoming acquainted with the environment containing the natural resources we need is reading, and in order to survive, even the animals do it. When hungry or thirsty they neither eat rocks nor drink sand. This shows that reading requires no verbal indications from the Lord of the Worlds, for early on He revealed the text implicitly in the laws of nature which apply to the 'dabbah', or corporeal living creatures.


The Revelation "Read!" 
The revelation "Read in the name of your Lord " (Quran 96:1) was sent down only to human beings, in as much as human beings are the only creatures capable of acting as subjects in a personal universe. Only we human beings can distance ourselves from ourselves and objectify ourselves properly in terms of whatever pattern of truth we happen to live by. And by doing this a human being can obtain still another delight-the pleasure of having an existence, a pleasure far higher than that which comes from exploiting any kind of means, and a pleasure all the more lasting for the way it takes the form of an existential value.

When human beings fail to discover themselves in values, they suffer shame, a feeling animals never experience, proving that this dimension was never meant for them.

Shame. That is what the Prophet  put forward as a phenomenon revealing that faith exists within the self. It is a means through which the Lord of the Worlds is willing to open the possibility of dialog with His creatures.

So, then, what exactly is shame? Why does its presence reveal the presence of faith? And what is faith? How is it able to bridge the absoluteness of God and the relativity of the human world?


Shame and Faith 
Shame is a feeling that arises in the deepest human feelings when an individual finds himself in a crisis of values at a time when his consciousness is still oriented in that direction.

Allah's Messenger  identified it with faith because its presence in the self presupposes the existence of a properly functioning mind oriented toward the future. That kind of mind will never despair in the face of disappointing realities, no matter how bitter they may be.

"Surely none despairs of Allah's mercy except the unbelievers" (Quran 12:87). 
As for the word "faith," it implies that a person is correctly oriented to the future or, in other words, that he has the right goal, which is none other than Allah Himself, the Most Holy and Most High. So it is clear that the qiblat (the direction in which the worshipper prays) of shame is the same as that of faith. That is the way it is when a person's conscious awareness has the right purpose, even though in reality it may be no more than a potentiality or a possibility awaiting an opportunity for self-actualization. Even so, it is desirable and will have a positive influence.


The Throne of Lordship 
In verse 7 of Quranic Surah XI, "Hud," there are three clauses that together make up a sentence explaining this matter: 

  • And He it is Who created the heavens and the earth in six days 
  • and His dominion (extends) on the water 
  • that He might manifest to you which of you is best in action. 
The first two parts enable us to understand that when the Lord of the Worlds deals with the physical realm of the heavens and earth, His Throne of Lordship is above the water, with its hydrogen atoms. This is why our orientation toward Him in this realm has resulted in the discovery of a devastating power capable of destroying the physical universe. The human consciousness able to penetrate into that dimension is called the Hisness of God. It is a state similar to that of Moses  when he was given the divine gift of his miracle-working rod.

Once we connect the first two clauses with the third, we receive the indication that His Throne of Lordship in the spiritual realm is located over the believer's integrative heart, or 'qalb', the heart resembling the water that always flows downward in achieving its existential wholeness. This is why, as explained in a divine tradition (hadith qudsi) abusing or harming a true believer is the same as declaring war against God. If our awareness becomes able to enter this dimension, we shall have become true believers (mukmin), or whole human beings.


The Descent of the Qur'an 
The foregoing makes it understandable that the Descent of the Qur'an was the descent of Allah's Throne of Lordship upon the heart of the Prophet Muhammad  in order to make it possible for him to carry out God's management on the face of the earth.

This was something that had to happen, because the human race needs correct guidance enabling God's great idea to be made a reality: 'Baldatun thoyyibatun wa robbun ghafur' (a beautiful and prosperous land whose people have been forgiven by Allah). If this fails to happen, this world, instead of a place filled with Allah's mercy, must instead be only a place filled with vicious struggle for scarce facilities ending in mass destruction as a result of the stupidity and abuses of this world's own inhabitants, of those on whom wrath has been brought down ('dlollun') and those who have gone astray ('maghdlub').

The Descent of the Throne of Allah's Lordship upon the hearts of His elected servants is the choice made by the Lord of the Worlds instead of descending in person to this created world of His. That is why he created the Barzakh (isthmus) between Allah's Sea of Absolutism and the world's Sea of Relativism to ensure that they do not become mixed up.

"Between them is a barrier which they cannot pass." (Quran 55:20) 
His words alone, sent down upon a hill, would have resulted in its destruction as a result of the hill's inability to support them.

"Had We sent down this Qur'an on a mountain, thou wouldst certainly have seen it fall down, splitting asunder because of the fear of Allah." (Quran 59:21) 

The Technique of Acquiring Existential Wholeness 
In the verse "Read in the name of thy Lord Who creates," (Quran 96:1) there is the implication that we have the obligation, in reading any object we may be facing, not to get between it and its originator: the "Lord Who creates." In this way we can arrive at a holistic understanding of that object while protecting ourselves against an undesirable prejudice either against it or in its favor. Treating it as something to be worshipped would not only cause us to fall into the sin of polytheism but also lower it itself into an object unfit to be touched, thus causing us to have the attitudes of a monasticism or priesthood that cannot represent God's management of this world.

The next verse, "Creates man from a clot of blood" (Quran 96:2), leads our awareness to the meeting point where we touch our selfhood as both subject and object. The Allah Who makes a thing into an object is the Allah Who created us all from something objective in nature - a clot of blood.

What will bring a new coloration to the lives of believers is awareness of the meeting point between the cultural subject and object in their existence as creations.

Further, no object we encounter in the process of living is as simple as it appears. We can encounter such objects in their perfection only with the support of the millions of causes in the history of their coming into being, this history being a process of natural evolution and of cultural good offices involving a variety of scientific disciplines, skills, and the personae of their creators. This is symbolized in the Qur'an as a "pen" in "Who taught by the pen" (Quran 96:4). 

The understanding that 'the pen' is the chain of causes leading to the birth of each object will make us aware of the existence of the universe's services to cultural reality. As a consequence, an awareness will grow that we must respond in the most satisfactory way possible to each object by expressing its positive possibilities and ignoring its negative potentialities. This moral attitude will give rise to the high sense of responsibility we know as "Amar ma'ruf nahi mungkar" (enjoining good and forbidding evil). The effect of this will make an individual into a believer who is wholly united with the universe in an unending flow of creativity. This is not the same as merely feeling at one with the universe in a state of ecstasy or static meditation.

Such a condition is a proof of ability to comprehend the Divine Command behind each object we meet. "Surely His is the creation and the command." (Quran 7:54) 
This is not known to all who open their eyes wide before an object, but only to those graced by Allah with the method for reading. "Taught man what he knew not" (Quran :96:5). 

The reading method taught by the Lord of the Worlds will lead us into the Presence of our true Dialog Partner. Only the awareness that His Command is behind each object will make it possible for our dialog to charm the Power of God into descending upon His field of creativity, not, of course upon the self of the Subject of History nor its Object, but upon its process of development, which takes place while the dialog goes on.

"Surely my Lord is on the straight path" (Quran 11:56). 
This is the reason that according to the Qur'an good deeds are not the property of their doer, but of Allah alone. "Whatever good befalls thee, it is from Allah" (Quran 4: 79).
This is because no one will do good without a dialog partner to set the good intention in motion.

The willingness to express oneself well and rightly is what 'Hidayah' (guidance) means, and the dialog partner capable of inspiring the expression of goodness and truth is the meaning of 'Taufiq' (success), while the means enabling the two to bring it about is called 'Rahmat' (mercy). As for the development process obtained by means of such a dialog relationship, it is called the Moment of Tauhid (the profession of Unity) or Wholeness in Allah.


Wisdom or Contextual Truth 
The descent of the first revelation upon the Prophet  is called the Night of Power, because that is when the personal power of a servant transcended itself and was able to reach prophetic universality.

In Muhammad  this took the form of an ability to actualize divine revelation in authentic behavior called uswatun hasanah (an excellent example).

If this also happens to one of his followers, it will take the form of an ability to understand divine revelation within the context of the development needs of the faithful of one's time and of the authentic behavior called Wisdom or contextual truth.

The signs Allah gives through the self-actualization of a knower taught by Him, which is what is meant by 'Arif-Billah' (a true believer), are the reality of contextual truth or Wisdom in the taking over of God's management at a time of chaos or dilemma. Although it is unique, Wisdom always projects the light of divinity and is a highly important aid to the process of self-identification in interpersonal relations.

The presence of 'Ahli Hikmah' (the Wise) among the faithful is an unavoidable necessity in the historical process. The expression "a messenger for each people" is not limited to the Messengers who brought a Book, but refers as well to the servants of Allah who are given, for the sake of the human race's development, the ability to bring a Book that has already been revealed.

After the Messenger of Allah  came down, the human race was considered mature enough not to need to be spoon-fed with values from God Himself. What had already been received was considered a sufficient legal reference for dealing with all new developments. It is just like that father who is happy to release his grown children to go on developing the values he has implanted in them.

The People of Wisdom will always be present in every epoch, because no warehouse full of reference works unable to respond personally to a problem will be able to replace them in their role. They are the subjects of history, present always, and always necessary to help the faithful reform personalities which have strayed from 'shirath' (the Straight Way). They are also called the mother of contextual truth who live in the future while still standing upon the earth of the present moment.

Of course this cannot achieved only through contemplation and praying all night on the even days throughout the final third of the fasting month of Ramadan. It can be achieved only by means of a certain process and by a Lover (Asyik) in touch with his Beloved (Ma'syuk) in the limitless Sea of Life. But without the guidance of the Lord of the Worlds by means of the technique of reading perfectly, a thousand months would not suffice to lead us into the Presence of the True Dialog Partner.

"(Receive) the baptism of Allah, and who is better than Allah in baptizing?" (Quran 2:138) 

Translated by: M. M. Medeiros
Muhammad Zuhri is from the island of Java, Indonesia. Since 1996, he has opened a worldwide service to help people with HIV or AIDS, working together with Barzakh Foundation in managing the patients.

The door is about to close - Farewell to Ramadan

Normally, a guest does not stay long with his host. After dropping by for a while and completing his purpose or courtesy call , he shall finally say goodbye and depart. When he will return is something that cannot be determined exactly by the host since he does not possess the will of his visitor ,nor does he have any control and authority over him. Such visitor could return at his appointed time but may not find the same host for he could have left for the destination from which he will never return at all.

This is how Ramadan manifests itself to the Muslim Ummah so that when it leaves and departs in a few days from now, none of us has the assurance of receiving it again next year simply because none of us knows his fate - whether he will be still around , or will already have joined his Creator - by the time Ramadan returns again next year.

This blessing and virtue-filled guest of the believers has only come and stayed with us for a while to bring us a chance to purify and cleanse ourselves of wrongdoing and misdeeds and lay before us the opportunity to invest for the next world for which all living creatures are inevitably bound.

A person who has been indifferent since the beginning of this month and who only pays little attention to the essence and greatness of Ramadan can still rise up and toil on any act of worship he willingly chooses so as not to be totally deprived of the immense reward lying in wait for him in the life after death.

So much is the time spent in roaming around or staying awake at night for senseless things.

"The worth of time is the worth of man 's life", the popular Arab writer Abbas Aqqad said.

Once Hasan Al-Basari passed by a group of people who made mockery of Ramadan . He then said: " Indeed, Allah has created the month of Ramadan as a racetrack for his servants where they compete with one another in worshiping Him. A group has advanced ahead and won while other groups have lagged behind and failed to win. What is more astonishing is one who laughs and makes fun in the day. Those who have come ahead are the winners and those who have mocked are the losers. "

Lucky is the one who is able to grab the Laylatul-qadar (Night of Power), a single night which could only be found in the last ten days of Ramadan from 20th until 30th - which is better and superior to one thousand months of worship. Allah said: " We have indeed revealed this message in the Night of Power. And what will explain to thee what the night of power is? The Night of Power is better than a thousand months. There come down the Angels and the spirit by Allah's permission on every errand: Peace! This until the rise of morning (Qur'an 97:1-5). 

It has been suggested that the Night of Power could be on 23rd , 25th , or 27th . The reason why Allah , the almighty, did not make known on which night this virtuous night falls, is so that His servants will strive hard to seek and seize that particular night by performing various acts of worships starting on the night of 21st especially like in acts of ibadah such as tahajjud, recitation of the Qur'an and many more in the middle of the night.  - See more at: http://www.islamicity.com/articles/Articles.asp?ref=IC1208-5228#sthash.ANf4izpE.dpuf

GPS for the Best Night

Asalamu alaykum, Peace be Unto You
The Night of Power. Here are some important signs to look for:
When Does it Occur?
It takes place in the last ten nights of Ramadan. The Prophet [may Allah be pleased with him] said, "I witnessed the Night of Power then I forgot it [which night it was]. It happens in the last ten nights [of Ramadan]." Related by Ibn Hiban
The Night:
The night is mild [neither cold nor warm] as stated by the Prophet [may Allah's peace and blessings be upon him], "The night of power is a mild night neither hot nor cold." Related by Ibn Khuzaymah and it is authentic.
The number of angels out that night are to numerous to count: The Prophet [may Allah's peace and blessing be upon him] said, "The number of angels present that night on earth cannot be counted." Related by Ibn Khuzaymah a good hadith.
It is a clear night and its stars are visible: The Prophet [may Allah's peace and blessings be upon him] said, "The night of power is a clear night...as though it's moon uncovers the nights stars." Related by Ibn Hibban
It's morning:
The Sun rises in the morning after the Night of Power "red and weak" [Ibn Khuzaimah/sahih]
The Prophet said about it's sunrise in another narration, "white having no rays" [Muslim]. Having no rays is explained by the narration above as being "weak"
Things to do:
Pray 
Read Qur'an
Make Dhikr
Engage in worship in its strict sense
Be kind to others
If you're in the Masjid, be clean
Things not to do:
Talk and waste ones time hanging out or text messaging his/her buddies all night
Sins
Sleep the night away and lose out on its blessings
Avoid being rude
Making the Masjid untidy
What if I have to work, go to school, or take care of the little ones the next day?
Scholars noted that one does not have to stand the entire night to experience it. One could worship for a short while and still receive the blessings of the night. Thus, those who have to work, take care of the kids or other responsibilities need only worship for a short while. [see Fath al-Bari of Ibn Hajar].
May Allah grant us guidance to experience this night. Ameen
Ustad Suhaib Webb is a scholar and a student of Islamic law at Al Azhar University in Cairo, Egypt.