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Fast of the body, fast heart

The Arabic verb that corresponds to our "fast " literally means "refrain , stay." According to tradition, however, describes different types, or "levels" of abstinence that the believer is invited to practice. The simple physical withdrawal - so from dawn to dusk assumes no substance nor entertain sex - can not be exhausted, in fact, the deep sense precept of the Koran, which recommends: " Oh ye who believe! Fasting is prescribed to you as it was prescribed to those who have gone before you, that ye may be wishful ( al-Baqara: 183 ).
The goal of abstinence is not the simple "fasting of the body, a kind of strict daily diet, but a much more general cleansing, deep and radical.

In a hadith qudsi - a prophetic tradition in which the Messenger of God * ( upon him be peace and blessings of God ) reports some divine teachings that do not belong to the Canon Koran - have been indicated with precision internal and external aspects that characterize the fasting ritual. It says: "Fasting is a protection . When one of you fast, abstain from indecent purposes and does not speak in vain. If someone insults or dispute with him, responding: " Fasting. "
Just as the body shall refrain from taking substances, materials, therefore, with as much attention as it should refrain from any aggressive attitude, conflict, and in general sinful. Just as the language refrains dall'inghiottire food or drink during the day, so we must protect from nonsense, or worse dall'insulto the slander and deceit. To be involved in the effort to abstinence is not only your digestive system, or your sexual appetite, but the whole personality of the Muslim, which is measured with the precepts of the melee and pursue good and what is recommended, and prohibit and to refrain from evil and what is bad ( al-amr bi-l-an-wa Ma'ruf nahy the anniver-munkar ).

The adoption of a dignified behavior is necessarily so as the result exterior of a whole process of inner culture of the patient's dignity, in keeping with the sacrifice of education and self-control, the promotion of virtue and combating vice.

Unlike those who - according to the description that said the Prophet * - " not derive from their fasting and hunger and thirst, without any other benefit " believers in abstinence capture an unparalleled opportunity mental and spiritual regeneration of . Generally besieged by normal worries of everyday life, its difficulties as its pettiness, the Muslim is committed to undertake regular un provvidenziale processo di liberazione e risanamento del proprio cuore e di riorientamento della propria vita, nella consapevolezza dei suoi valori fondanti e dei suoi princìpi eterni. Se è stato detto – com’è stato detto – che " Il digiuno protegge dal fuoco dell’Inferno come lo scudo in combattimento ", non sarà forse inappropriato riconoscere che la medesima protezione di cui – con la Misericordia d’Iddio – i digiunanti godranno nell’Aldilà, varrà in qualche misura anche in questa vita, nei confronti ed al riparo di quel Fuoco quotidiano alimentato da passioni, violenze e gelosie, alla cui brace è drammaticamente destinato chiunque ceda alla dimenticanza and oblivion of himself, his own dignity, their origin and meaning of our existence.

This " fasting of the heart" - which, on the other hand, originates from the initial, obligatory ritual formulation of intention ( Niya ) that opens any act of worship done with a view 'acceptance on the part of God, since there is no worship in distraction - then it also suggests an unusual, secret dimension of abstinence, and leads to a radical promotion of self-awareness, and opens up a horizon of faith which has the right to citizenship only one who - with the help of God - knows preserve his heart from anything that distracts from the pure love of the Divine - it was said, imaginatively, " who fasts one day for love God will be removed from the fire of Hell in the distance can be covered in seventy . And God is wiser.

A fasting ritual undertaken correctly is perhaps the shortest path to understand how adherence to divine law - to its recommendations as to its prohibitions - should never be reduced to the tired and difficult expression of formal observance of precepts in which we fail to grasp any meaning. On the contrary, such participation can and should be articulated rather as active and willing to work closer to a better understanding of the divine teachings - to the extent that God Almighty will benefit us - that is the progressive realization of a better quality of life, a 'finally peaceful existence in light of eternity.

- Article shared on Islam-online.it

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"Adab of the road" between security and civilization

The livability of a city street does not evaluate the intensity of the street lamps that light up, or is measured with the number of police officers that patrol. It is rather the ripe fruit of a civic culture in which public places are considered a common good, and the protection of which is seen as a responsibility of all.

The same Islamic tradition has recognized such an importance to social life and social solidarity, to define a strict code of principles and civic behavior, a "discipline of the road " which every believer is called to always refer.

• The Muslim must scrupulously avoid any conduct that could in any way harm his neighbor gestures, words and even looks that can be unnecessarily offensive or obscene are severely censured by the Islamic Law (shari ° ).
• The believer is invited to extend his greetings with kindness, and to respond to the greeting on time, according to the Word of God: " When someone greets you, respond in the best way ( to n-Nisa ': 86 ).
• whenever the opportunity arises, the believer must strive to encourage people to compiere il bene ( al-amr bi-l-ma'ruf ), e compierlo egli stesso.
  Se, ad esempio, incontra una persona che si sia smarrita, o che stia cercando una certa informazione, egli è dunque tenuto ad aiutarla, se è in grado di farlo. Se qualcosa ostruisce il passaggio - ad esempio un ramo, un sasso od un rifiuto - il musulmano deve quindi impegnarsi a rimuoverlo, poiché secondo il detto profetico, ciò è " una parte della fede ". Se incontrasse una persona affamata o malvestita, egli è tenuto allora a nutrirla e vestirla, se ne ha la possibilità, od invitare altri a farlo, in caso contrario - secondo la parola di Dio: " Non respingere il mendicante "(a d-Duha: 10 ).
• Similarly, whenever the opportunity arises, the Muslim must undertake to discourage people to perform acts reprehensible ( an anniver-al-Nahi munkar ) - in addition, as noted, to refrain himself in the first place.
  If you witness an assault, an offense, or any antisocial behavior, the believer is therefore bound to condemn it explicitly, and to act according to his means to this end has, according to the prophetic teaching: " Who is a witness to a bad deed, must intervene to correct it, if not can intervene, the complaint and, if not the may withdraw, do it in his heart - that's the least of faith .

The moral responsibility of the believer, however, does not stop at the threshold of public on. In fact, he is also invited to spend an affectionate solicitude to his neighbors, to respect the confidentiality and integrity of others homes, and active interest in the lives of his fellow citizens - following the example of the Prophet (upon him be Peace and blessings of God ), who personally took care to visit a woman fall Medina in malattia, nonostante che ella fosse solita lanciare dell'immondizia dalla propria finestra, al suo passaggio per strada.
La responsabilità civile del musulmano ed il suo cammino di crescita spirituale rappresentano, dunque, due aspetti complementari ed inseparabili di una personalità religiosa islamicamente completa - secondo il detto profetico: " Colui che crede in Dio e nell'Ultimo Giorno, accolga generosamente l'ospite; colui che crede in Dio e nell'Ultimo Giorno, sia gentile col suo vicino; colui che crede in Dio e nell'Ultimo Giorno, dica il bene del suo prossimo, oppure taccia".

La dottrina sociale dell'Islam - instaurando uno stretto rapporto tra il senso civico e la maturità spiritual, personal and collective at the same time - and then shows clearly how the quality of community life and the fiber of its collective solidarity are not independent of social variables, which could lead to interventions with episodic or improvised solutions. Their protection and promotion, by contrast, requires a rather patient educational efforts and a long journey of cultural reform - all the more bitter the more precarious is its starting conditions.
Is there no patrol, patrol or decree that could restore the fortunes of a company plagued by selfishness and inequality, according to the divine teaching, " God does not change the condition of a people, as long as this does not change what's in the heart "(a r-Rad: 11 ). A forward-looking policy perspective, rather, even before they ask, rightly , as stop the symptoms of degradation calendar should seriously ask themselves when and because the confidence and sense of civic citizenship have begun to fail. We say with Plato: "Those who deal with more educated citizens, instead give them the rules! .

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The State shall promote the Zionist apartheid?

open letter Nelson Mandela , Premio Nobel per la Pace 1993
primo Presidente del Sudafrica dopo la fine dell'apartheid

"Caro Thomas ( Friedman, editorialista del NYT ),

so che entrambi desideriamo la pace in Medioriente, ma prima che tu continui a parlare di condizioni necessarie da una prospettiva israeliana, devi sapere quello che io penso.

Da dove cominciare? Che ne dici del 1964? Lascia che ti citi le mie parole durante il processo contro di me. Oggi esse are true as they were then: " I have fought against white domination and I have fought against the domination of blacks. I lived with the ideal of a free and democratic society in which all its members lived in harmony and with equal opportunities . It 'an ideal which I hope to achieve. But if any were needed, and' an ideal for which I am prepared to die .

Today the world, the white and black, acknowledges that ' apartheid has no future. In South Africa, and it 'done by the action of our masses, determined to build peace and security. Such a determination could not lead to the stabilization of democracy.

you probably think is weird to talk about apartheid in relation to the situation in Palestine or, more specifically, relations between Palestinians and Israelis. This is because you mistakenly believe that the Palestinian problem started in 1967. You seem to be amazed that we still solve the problems of 1948, the most important component of which is' the right of return of Palestinian refugees.

The Israeli-Palestinian conflict is not 'a matter of military occupation and Israel is not' a country that has established "normally" and that, in 1967, has occupied another country. The Palestinians are not fighting for a "state" but for freedom, independence and equality, just as we South Africans .

few years ago, and especially during the Labor government, Israel has demonstrated that it had no intention of returning the territories occupied in 1967, that the settlements would remain, Jerusalem would be under exclusive Israeli sovereignty, and that Palestinians never had an independent state, but would be forever under Israeli economic domination with Israeli control over borders, land, air, water and sea.

Israel does not think of a "state" but the "separation ". Il valore della separazione e' misurato in termini di abilità, da parte di Israele, di mantenere ebraico lo Stato ebraico , senza avere una minoranza palestinese che potrebbe divenire maggioranza nel futuro. Se questo avvenisse, Israele sarebbe costretto a diventare o una democrazia secolare o uno Stato bi-nazionale, o a trasformarsi in uno Stato di apartheid non solo de facto , ma anche de jure .

Thomas, se vedi i sondaggi fatti in Israele negli ultimi trent'anni, scoprirai chiaramente che un terzo degli israeliani e' preda di un volgare razzismo e si dichiara apertamente racist. This racism and 'the nature of: "I hate Arabs " and "I wish the Arabs die." If you control

also judicial system in Israel, you will find many forms of discrimination against the Palestinians. And if you consider the territories occupied in 1967, you will discover that there are already two different judicial systems that represent two different approaches to human life: one for Palestinian life, another for Jews. And also, there are two different approaches to property and land. Palestinian property is not recognized as private property because it can be confiscated.

As concerns ' Israeli occupation of the West Bank and Gaza, there' an additional factor. The so-called "Palestinian autonomous areas " are Bantustans. Entities are restricted by the power structure of the system Israeli apartheid.

The Palestinian state can not be the only by-product of the Jewish state because Israel maintains its Jewish purity. The Israeli racial discrimination and 'the daily life of most Palestinians. Since Israel and 'a Jewish state, Jews have special rights not enjoyed by non-Jews. The Palestinians have no place in the Jewish state.

L' apartheid e' un crimine contro l'umanità . Israele ha privato milioni di palestinesi della loro proprietà e della loro libertà. Ha perpetuato un sistema di gravi discriminazioni razziali e di disuguaglianza. Ha sistematicamente incarcerato e torturato migliaia di palestinesi, contro tutte le regole della legge internazionale. In particolare, esso ha sferrato una guerra contro una popolazione civile, in particolare bambini.

La risposta data dal Sud Africa agli abusi dei diritti umani risultante dalla rimozione delle politiche di apartheid , fa luce su come la societa' israeliana debba modificarsi prima di poter parlare di una pace giusta and lasting peace in the Middle East.

Thomas, I'm not abandoning diplomacy. But I will not be lenient with you as are your supporters. If you want peace and democracy, I will support. Look for the ' formal apartheid, do not argue. If you want to support racial discrimination and ethnic cleansing, we will oppose you.

When you decide what to do, call me . "

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"secular Muslim" as an antidote to extremism? The new anti-Semitism

the cultural page of the Corriere of October 29 last year filed a brief essay Abdel Wahab Meddeb . Professor of comparative literature, a writer and animator of a French radio broadcast, would not perhaps received the attention of the first national newspaper, if it was not even a Muslim critic of Islam .
Author of "The disease of Islam " - distinguished for support for Ayaan Hirsi Ali, a defense of the controversial speech by Pope Benedict XVI in Regensburg and a television debate with Tariq Ramadan (boasting, in short, all those requirements academics who automatically introduce media to the rank of "moderate Islamic ") - is Meddeb a Muslim atheist, as he defines it , claiming that "Islam what is asked to heal, to get out of the curse, is to build a site post-Islamic [..] E 'need not to disturb the concert of nations . The title of the newspaper Via Solferino summarizes the author's thought in this way: " Islam than the words of the Koran, so care fundamentalism."

Meddeb, however, begins manufacturing his speech, analyzing the Biblical and Koranic correspondence about the issue of violence: the exhortation to the Islamic struggle against idolatry (I Cor IX: 5) is so related to, the severity Moses (Ex 32:29) and businesses of Joshua (Jos 6:21), to say that " must recognize that the violence generated by faith, it is a characteristic of Islam. It is expressed in a virulent also in the religions that came from the Indian sub-continent [..] If we consider the sphere of the monotheistic religions, is to be noted that the war waged in the name of the Lord was the first Bible to be Koran. " Move
also shared a critique of the Muslim world, that " continues to see Christians as they were still the main characters of medieval Christianity. For some time now but the concepts of nation and people have reduced the reference to religion . "And indeed it is, objectively, of a lack of historical understanding and cultural dramatically hampering the development of a full consciousness of the contemporary, from large sections of the Islamic community.

However, it is simply a better understanding cultural diversity, which it calls Meddeb Islamic thought, and he calls it, instead, a radical break and a substantial homogenization the European model, with " assimilation of another law, which was built outside the requirements religious, which belong to another age [..] inciting Muslim citizens of Europe to live freedom of conscience in the spirit of positive law and the Charter of Human Rights, abolishing any reference to their religious law (shari'a). So, as Muslims of free choice, can enjoy a cult that will spiritualized food drawing on the mystical - rich capital of Sufism - produced by their religious tradition .
Meddeb continues: "The founding text may be overridden, if not exceeded . [..] This neutralization by going back to the context is absolutely necessary, not only as regards the problem of violence, but also for the many anachronisms anthropology that brings with it the right emanating from the spirit and letter of the founding texts . "Given this, the Muslim countries" are content to warn its citizens, encouraging them to integrate an Islam of the golden mean, is intended to distinguish them from those among their coreligionists, live their faith according to an extreme interpretation, maximalist. [..] E 'is a laudable step, but really insufficient, so .

Meddeb discusses a real serious problem - the reality of Islamic extremism. The relevance of its proposals, however, is comparable to that which could have Piergiorgio Odifreddi , analyzing propettive reform of canon law of the Catholic Church.
In a word, a Muslim atheist urges Muslims believe - not to mention Orthodox - to become "Muslims of free choice", dismissing the Qur'an, the Word of God "anthropologically anachronistic" and abandoning " religious precepts of another age," in favor of a "cult spiritualized" nourished by mystical writings and the Constitution.

would be sufficient to ask one basic premise - as well as simply to take note of the essential, a laughable contradiction Islamic atheism - to clarify the indefensible paucity of this program of reform: there is a sacramental thickness, in the Word of the Qur'an, to which access has been granted over the centuries of traditional exegesis hermeneutics qualified, or by specific sequelae Wisdom * back to the Prophet himself. The thickness and symbolic dissolves automatically put the lie, and at the same time, both a literal reading sclerotic, as historical and literary interpretation dispersive. Dr. Meddeb, like any fanatic literalist, does not see the symbolic complexity behind the text - neither could see, being an atheist, the only way that remains per contrastare una deriva farisaica, dunque, è la contestazione del Testo stesso, l'insostenibile tentativo di scansare una Parola di cui non si è in grado di penetrare l'Etimo.
E' forse perciò che egli dimostra di non comprendere assolutamente come quella " mistica " cui vorrebbe invitare i musulmani in alternativa al Testo coranico, altro non è che un secolare, ininterrotto esercizio di meditazione e commento proprio del Corano stesso, la fedeltà al Quale egli definisce invece " un passo timido ed insufficiente ", rendendosi di fatto ridicolo a chiunque capisca di cosa si stia parlando.

Appena marginale, in fondo, risulta dunque l'annotazione hypocrisy of an appeal to " Islamic states" to "neutralize the concept of holy war, jihad , as it is in flagrant contradiction to their participation in the concert of nations, the path toward the Kantian utopia of "perpetual peace , which remains in the spirit of the century .
While diverting attention from flagrant disregard of the author boasted about a detailed discussion of the role of concrete and actual meaning of jihad part of Islamic doctrine and tradition, perhaps enough to ask the prof. Meddeb what role he played pax Kant, from the perspective of decades operazioni di bombardamento, occupazione e sfruttamento degli stessi Paesi musulmani da parte dell'Occidente illuminista; gli si potrebbe altresì richiedere un'analisi dell'ultimo conflitto armato promosso da un Paese a maggioranza musulmana, e cioé l'Iraq ba'athista di Saddam Hussein, laico e nazionalista, armato ed aizzato nel 1980 dai Paesi europei contro l'Iran shi°ita, che invece a tutt'oggi non ha mai attuato alcuna aggressione contro i Paesi confinanti.

Il doppio standard adottato dal Corriere nei confronti degli intellettuali musulmani andrebbe infine studiato con sistematicità. Tra le poche reali aperture ad un dibattito serio sulle questioni islamiche, infatti, proposed in the past were only a few interventions Shirin Ebadi , and also faces often critical to support a unilateral perspective, rather than a scientific approach to constructively discuss the matter. For the rest, the most prestigious " interpreters of the Muslim world" were instead a 'Muslim ex persecuted by the tribal crackdown (Hirsi Ali), a Muslim become a Christian (Allam) and, today, a Muslim atheist programmatically invoking the " exceeded the Koran."
At the same time, the professor of Islamic studies and intellectual Tariq Ramadan, speaking - certainly one of the leaders of the European Muslim community, whatever the consideration that if they have any opinion and is tailored to his arguments - has never yet given any restatement of its many public projects. Instead, he has been repeatedly the subject of harsh criticism by the Corriere , designed more to diminish the credibility to discuss the thesis, even going as on several occasions to review negatively a book prim ' yet to be published in library.

A closer look - when the first national newspaper is promoting a proposal for a reform of Islam that consists in " building a site post-Islamic" - will not be an exaggeration to recognize a 'shared responsibility objective of mass media in the process of demonization of the Other Muslim.

Glory Hole Orlando, Fl.

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