Know that al-Mehdi (A.S.) must come, but he will not come until the earth is filled with injustice and oppression. He will fill it with justice and equity…..
- Musnad Ahmad Ibn Hanbal, Vol. 1, P. 99
When rigthteousness is weak and unrighteousness exults in pride, then my Spirit arises on earth for the salvation of the good and destruction of evil in men….
- Shri Krishna in the Geeta (4: 7-8)
Yesterday was Shab-e-Baraat and by a strange coincidence there was power cut in our locality. As dusk and darkness approached and the time for the ceremonial nazr drew close, numerous candles were lit. The soft glow of the candles and the fragrance from the incense sticks filled all corners of our house which had been immersed in darkness. Perhaps this was symbolic of what the Shia Muslims of the world expect once their ‘Mehdi’ (a.s.), their savior – their twelfth Imam reappears.
Nazr, in form of halwa, made from chana dal, was offered and Sur-e- Fahteha and Sur-e- Qul were recited, first, in the honor of Amir Hamzaa (the uncle of Prophet Mohammad s.a.v.), followed by all our ancestors and departed relatives. We prayed to God asking for forgiveness for the sins of our departed relatives and prayed for the safe journey of their souls to the here-after. It reminded me of ‘Pind Daan’ or ‘Shraadh,’ performed by many Hindus believing this will relieve their ancestors of all sins and help their souls attain salvation.
Later in the night, as there was a fire-work display to celebrate the birth anniversary of the twelfth Imam – Muhammad al-Mehdi (a.s). The halwa was then distributed among our neighbors and the poor.
Shab-e-Baraat also known as Lailatul Bara’at, falls on the 14th/15th of Shaban, the eighth month of Muslim calendar. It is variously known to mean, ‘the night of commission’, or ‘the night of emancipation, forgiveness or atonement’. There are various beliefs and traditions regarding this night among Muslims. Many Muslims believe that on this night God writes the destinies of all humans for the coming year by taking into account the deeds committed by them in the past year. People pray to God both in preparation for Ramazaan and for the forgiveness of the sins committed by them. Some believe this night to be the night of good fortune and a popular legend says that on this night the Prophet (s.a.v.) visits each house and relieves the pain of suffering humanity. Shia Muslims believe that the souls of their ancestors and deceased relatives visit them on this night.
While there is no mention of Shab-e-Baraat in the holy Quran, Sura Dukhan does mention about Laila Mubaraka, which, according to some Islamic scholars is Shab-e-Baraat. It is believed that, on this day, the Prophet (s.a.v.) paid a visit to the Jannatul Bak’i graveyard to pray for the salvation of the souls of the departed including his martyred uncle – Amir Hamza, who had embraced Islam and had become one of its bravest champions. Many observe fasting during the day and perform nafal (optional) namaz at night.
The Shia Muslims associate this night with the birth of their last Imam – Mohammad al-Mehdi and pray for his reappearance. In the Indian subcontinent, candles and fire-work displays light up Shia neighborhoods. The parallels between the Hindu festival of Diwali and Shab-e-Baraat are apparent. Diwali commemorates the home coming of Lord Ram after 15 years of vanvaasa, on Shab-e-Baraat the Shias pray for the home coming of their Mehdi (a.s) since he disappeared or went into vanvaasa several hundred years ago. Diwali symbolizes the victory of Good over Evil. The Mehdi (a.s.) is expected to do the same –vanquish evil and oppression from this world.
Shias consider Hazrat Ali (a.s), who was indicated by Prophet (s.a.v.) as his successor, as the first rightful Caliph and Imam of the Muslims, and that after his assassination the spiritual headship descended in succession to his and Fatima’s posterity in ‘the direct male line’ until it came to Imam Hassan al’Askari (a.s.), eleventh in descent from Ali, who died in 874 A.C. or 260 Hegira. Upon his death the Imamat passed on to his son Mohammad al-Mehdi – ‘the Guide’, the last and twelfth Imam. The story of the Imam’s of the house of the Prophet(s.a.v.) are rather tragic. The father of Hassan al’Askari (a.s.) was deported from Medina to Samarra by the tyrant Mutawakkil and detained there until his death. Similarly Hasan (a.s.) was kept a prisoner by the jealousy of Mutawakkil’s successors. His infant son, Mohammad al-Mehdi (a.s.), barely five years of age, pining for his father, wandered about in his search and entered a cave from which he is believed to have disappeared. This tragic story ends with hope and expectation in the hearts of the Shias that the child will return to relieve a sorrowful and sinful world of its burden of sin and oppression. This Imam bears, among the Shias, titles of the Muntazar- the Expected, the Hujja – the Proof (of the Truth), the Kaim – the Living. Great sufi’s and Islamic theologists like Attar, Rumi, Jami and ibn-Arabi have referred variously to the twelfth Imam as the ‘Seal of Sainthood, ‘the Hidden Imam’, or the ‘Imam of the Time’.
The belief in the appearance of a savior or avataar in not too distant future is common to almost all religious traditions and cultures. There are over 700 prophecies from around the world which promise the advent of a world savior pledging spiritual revolution and redemption. The Hindus await the incarnation of Vishnu in the avatar of Kalki, the Buddhists wait for the reincarnation of Lord Buddha as Lord Maitreya, the Zoroastrians foretell the second coming of Zoroaster as Saoshynt, the Jews wait for their Immanuel, and the Christians wait for the return of Christ. However the interpretation of all the prophecies suffers from ‘religious myopia’. All religious follower believe that there can be only one savior – theirs. The savior from their particular faith is the only true redeemer. But perhaps the hallowed concepts of organized religions and messianic traditions themselves need to undergo death and resurrection before this world can be saved from itself.
Photo: Candle Flame
Sorry,
I have to disagree with you on the “leap and evaluate” principle. I will stick to the “look before you leap” idea ‘cos, for all I know, I could be leaping into oblivion but then again, as a rationalist, I cannot, rationally evaluate an ‘imagined’ concept. You may argue that as a scientist I must be willing to experiment but actually I have (as a growing adoloscent) and found nothing in spirituality. May be, I am too dumb for it!
All, please excuse my interruption of your heavenly comtemplations.
Sridhar, no one is going to “argue” (“discussion” would be more apt?) with you about your (“must be”) willingness to experiment. It’s your own choice – I was simply responding to your (critical) comments regarding spirituality (again, different from “organized religion/blind faith”). Free will, my friend.
Just because I don’t enjoy skiing or think it’s “irrational,” (x people broke their limbs, y people died in avalanche while skiing, or I had a bad experience etc.) doesn’t mean I have to criticize others who enjoy skiing. Live and let live, and not everyone enjoys skiing – doesn’t make skiing bad in itself. It has nothing to do with rationality or dumbness – it is what it is.
Sridhar, I also wanted to add that I’m fine with “agreeing to disagree.” We are two different individuals with different experiences. So, there are bound to be some issues where we will have different perspectives based on our life experiences – doesn’t make one right/rational/smart and the other wrong/irrational/dumb.
Touche Amit!,
“Just because I don’t enjoy skiing or think it’s “irrational,” (x people broke their limbs, y people died in avalanche while skiing, or I had a bad experience etc.) doesn’t mean I have to criticize others who enjoy skiing.”
On the latter part, I think as part of the live and let live principle, criticism is also included (i.e. freedom of ‘speech’).
Rest accepted.
Sridhar, of course, freedom of speech is there. What I meant was the difference between me saying “I don’t enjoy skiing because of xyz personal reasons/experience” and “You all who enjoy skiing are irrational or stupid” – the first comment allows for different perspectives to co-exist, the second one is somewhat fundamentalist in nature.
Now if someone were to say that “Everyone should ski no matter what and enjoy it, and skiing is the only one way to have fun, and non-skiers are idiots” – then I would be justified in calling that person an idiot or irrational, or both.
Amit,
Fair enough. As a thought, Rupa’s last suggestion in the article “But perhaps the hallowed concepts of organized religions and messianic traditions themselves need to undergo DEATH and RESURRECTION before this world can be saved from itself.”
Couldn’t this also be understood to be the possibility of the death of faith and the resurrection of rationality, instead of the death of religion(s) and the resurrection of spirituality?
Rationalism may serve brilliantly at a logical and intellectual level.
However, it does not provide the kind of emotional support at a time of crisis or depression in the manner that religion does.
Therefore, spiritualism will have an edge over rationalism.
Sridhar, if that’s what you believe or understand, then who am I to oppose or criticize it? Different strokes for different folks.
At a personal level, I find my practice/perusal of spirituality very rational and logical, and pragmatic as well. So, I don’t see spirituality different from rationality.
Can I ask you something? What’s your definition of spirituality, and what all activities do you associate with it? I have a feeling that we may be talking past each other somewhat because we’re working from different ideas of ‘what is spirituality’.
Amit,
Spirituality as far as I understand has only one definition viz. understanding of the ‘spirit’ which itself deals with the transcendent i.e. concepts that try to answer the question of one’s supposed role in and purpose of their present life thereby leading to a super-rational phenomenon call it whatever name you choose to call it by.
That stems from a natural human emotion of tyring to find the purpose in living. However, the key point is that it is an emotion i.e. an impulsive one not a well anaylsed thought like rationality. For otherwise, the more fundamental question to ask is ‘why should there be a PURPOSE for one’s life?’
My experiments with spirituality have been via. Hindu and Buddhist philosophy (not religion or rituals) for they, unlike Abrahamic religions, deals with the one know identity for every human being viz. the self.
According to Shri Rabindranath Tagore, whom I consider, along with Shri Aurobindo, as on of the greatest mystics of modern India, spirituality consists in the endeavour of men to activate and express those qualities which are inherent in the nature of Man the Eternal, and to have faith in HIm. If these qualities were absolutely natural in individuals, spirituality could have no purpose. Our life gains what is called ‘value’ in those of its aspects which represent eternal humanity in knowledge, in sympathy, in deeds, in character and creative works. And since the begining of our history, we are seeking, often at the cost of everything else, the value of our life and not merely success. Civilization means to accept Man’s dharma and not merely his cleverness, power, and possesion.
……simplicity of spiritual experssion is the highest product of civilization.
@ Shridhar,
You said ‘ for they, unlike Abrahamic religions, deals with the one know identity for every human being viz. the self.’
You might want to go through some works on Kabbalah, Gnosticism and Sufism before you attempt to make such sweeping generalisations. You might realise that many parallel concepts run through the above and Advaita.
Rupa,
My notes about my spriritual experiences/activities were meant only to answer Amit’s question, directed to me about the same, not to generalize.
Besides I don’t think I stated anything incorrectly.
Abrahamic faiths/philosophies deal with 2 distinguishable identities, one the self which everyone understands albeit to different degrees and the other, the so called eternal entity referred to as God. Gnosticism, Kaballah and Sufism all deal with the relationship between these two, yet distinguisable identities and how the self may become ‘closer’ to the eternal is its PRESENT life (not afterlife).
Advaitic Hinduism, EQUATEs these two i.e. Atman = Brahman. In Buddhism, Brahman is non-existent.
So, clearly philosophy of Abrahamic faiths is DIFFERRENT to Dharmic ones. The only similarity I see is between mysticism among Abrahamic faiths is in their endeavour to “FEEL” the Eternal or “ATTAIN” enlightenment/realisation in the present EARTHLY human life.
However, the fundamental question is ‘With what certainity can there exist something that is Eternal when all provable physical senses experience only non-eternal stimuli?’
Shridhar,
I can speak for Sufism, since I have ‘studied’ it to some extent. In Sufism the concept of ‘Fana’ and ‘Baqa’ are to some extent equivalent to attaining and merging with Brahma. Obviously these states refer to the supraconscious realms which are beyond mind (= logic, rationality) so one can only ‘know’ them after one has ‘realized’ or attained those states. Words and concepts are insufficient to describe them. Again, the mystics say that these states can be achieved while living in this ‘Samsara’. These are not some spiritual escapist’s Utopia !!
Incidentally, mysticism, is a single thread running through all the major religions of the world. To see differences even at this level goes against the very deifnition of ‘mysticism’.
Rupa,
It may come as a surprise to you to know that even Mysticism has differences:
“http://en.wikipedia.org/wiki/Mysticism#Goals_sought_and_reasons_for_seeking”
However, the only common thread as you said, seems to be communion with the Eternal (if it really exists) in the present life.
Again, my question about the existence remains unanswered (or can it be?).
On Islamic mysticism, the most brilliant book I have read is “The light within me”
by Ayatollah Khomeini and Sheikh Morteza Motahari.
Ayatollah Khomeini’s understanding of the deepest mysteries and philosophies of Islam is super.
Sridhar, what you say about “the Eternal” also applies to Grand Unified Theory/Unified Field Theory. That doesn’t stop scientists from exploring and/or experimenting, and pursuing the idea.
I don’t know the answer re:eternal truth/ultimate reality/brahman/call-it-what-you-will, but the idea does attract and intrigue me. So I explore.
Amit is Right!!! Gautama Buddha and Maitrey Buddha are not one and the same. Gautama Buddha has achieved NIRVANA. Remember Jataka tales? It talks about the previous births of Gautama where he is on the path of becoming a Buddha. He was a Boddhisattva till then (that is yet to achieve nirvana….) He had attained enlightment but he was to stay back and help everyone achieve righteousness. As Gautama if u remember He did not go out in serach of GOD but enlightenment that he had already achieved in his past life. He only had to recollect it and that is what he did in 40 days under the Bodhi Tree. Similarly now the world according to Buddhist philosophy is ruled by Avalokitesvara Boddhisattava who will be born as Maitrey Buddha, the last Buddha.
Please remember Tibetan Buddhism is a corrupt form of their understanding of the philosophy of Buddha’s teachings. And these are yet again a later discussions almost centuries after Gautama Buddha’s Mahaparinirvana!
It is the beauty and intellect of many great men in the past who have forseen the death of the Universe and likewise tried to prepare us for the inevitable end.
Nilanjana,
You said,
“Please remember Tibetan Buddhism is a corrupt form of their understanding of the philosophy of Buddha’s teachings. ”
Perhaps the Tibetan Buddhists would say that what you and I believe is a corrupt form of Buddhism !!!!
Religion, philoospy, belief or faith, call it by whatever name, is something very personal and everybody interprets it according to his/her understanding and temprament. So let us be tolerant of everybody’s point of view.
RUPA
I did not mean to attack anyone’s personal faith. May be I should have said a much later version. Corrupt because it has many aspects of tantrism and their own religious and ideological influences…. And this is what scholars use.
I was talking about philosophy. Let us get one thing clear Buddha never said anything about GOD! All his life he has been silent about it. He however did ask his followers not to call him Bhagwan or ever worship him as GOD. He never went out in search of GOD, He went out in search of TRUTH. So the later developments in Buddhism are actually speaking corrupted versions and do not adhere to Buddha’s teaching. Tibetan or Chinese form of Buddhism is a much later extension of these already ‘corrupted’ forms that had already taken shape in India. The current form as practiced today has come down from Kashmir. Mixed with Tantrism and Shaivism.
Let me apologise and say that my discussion is purely about philosophy on a more scholarly level (no I am no scholar but a student of art history and that naturally leads me to study religion because all the ancient art is based on religion, majorly)… Buddha did narrate Jataka himself. And it is on this narration of birth and re-birth that the concept of Gurus and incarnations and re-incarnations happened. If I am not wrong it is only in Buddhism that one can put idol or photograph of one’s religious teacher above the idol or photograph of Buddha. Because he himself was not LORD so to say….
So what Tibetans took from India is already not the actual teaching….!!! ‘Guru’ is an important form of Buddhism today…. You know the whole Tawang issue and this school and that school of Guru – Red Hat.. Yellow Hat, all developed outside India as a result of their regional influence.
Buddha had asked us to follow the eight fold path and acknowledged the Middle Path and asked us to take refuge in Buddha, Dhamma and Sangha…..in order. Thats it.
U may know Hindus attempted to prove that He was an incarnation of Vishnu… but thats another history!
WHO AM I to allow anyone to practice anything. So the point of tolerating does not arrive in my case. Ur point taken but let me re-iterate that my discussion was purely objective and from the books….. I am an aetheist so who said what does not matter to me… I find the study of religion very interesting and am at awe at the people of the past, irrespective of their religion. For me whoever they were are all worth the highest respect at the same level…..