WHY I REJECT WESTERN COURTS AND JUSTICE, by Andre Vltchek

There is a small courthouse from the ‘British era’, standing right in the center of Hong Kong. It is neat, well-built, remarkably organized and some would even say – elegant.

Earlier this year I visited there with an Afghan-British lawyer, who had been touring East Asia for several months. Hong Kong was her last destination; afterwards she was planning to return home to London. The Orient clearly confused and overwhelmed her, and no matter how ‘anti-imperialist’ she tried to look, most of her references were clearly going back to the adoptive homeland – the United Kingdom.

“It looks like England,” she exclaimed when standing in the middle of Hong Kong. There was clearly excitement and nostalgia in her voice.

To cheer her up even more, I took her to the courthouse. My good intentions backfired: as we were leaving, she uttered words that I expected but also feared for quite some time:

“You know, there are actually many good things that can be said about the British legal system.”

*

I thought about that short episode in Hong Kong now, as I drove all around her devastated country of childhood, Afghanistan. As always, I worked without protection, with no bulletproof vests, armored vehicles or military escorts, just with my Afghan driver who doubled as my interpreter and also as my friend. It was Ramadan and to let him rest, I periodically got behind the wheel. We were facing countless detentions, arrests and interrogations by police, military and who knows what security forces, but we were moving forward, always forward, despite all obstacles.

From that great distance, from the heights of the mountains of Afghanistan, the courthouse in Hong Kong kept falling into proportion and meaningful perspective.

Continue reading WHY I REJECT WESTERN COURTS AND JUSTICE, by Andre Vltchek

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Conversation: Red Shi’ism (the religion of martyrdom) vs. Black Shi’ism (the religion of mourning), by Dr. Ali Shariati

Source: Iran Chamber Society

Islam is a religion which made its appearance in the history of mankind with the cry of “No!” from Mohammad (PBUH), the heir of Abraham, the manifestation of the religion of the Unity of God and the oneness of mankind; a “No” which begins with the cry of “Unity”, a cry which Islam reiterated when confronted with aristocracy and compromise.

Shi’ism is the Islam which differentiates itself and selects its direction in the history of Islam with the “No” of the great Ali, the heir of Mohammad and the manifestation of the Islam of Justice and Truth, a “No” which he gives to the Council for the Election of the Caliph, in answer to Abdul Rahman, who was the manifestation of Islamic aristocracy and compromise. This “No”, up until pre-Safavid times, is recognized as part of the Shi’ite movement in the history of Islam, an indication of the social and political role of a group who are the followers of Ali, known for their association with the kindness of the family of the Prophet. It is a movement based upon the Qoran and the Traditions; not the Qoran and the traditions as proclaimed by the dynasties of the Omayyids, Abbasids, Ghaznavids, Seljuks, Mongols and Timurids, but the ones proclaimed by the family of Mohammad.

The history of Islam follows a strange path; a path in which gangsters and ruffians from the Arab, Persian, Turk, Tartar and Mongol dynasties all enjoyed the right to the leadership of the Moslem community and to the caliphate of the Prophet of Islam, to the exclusion of the family of the Prophet and the rightful Imams of Islam. And Shi’ism begins with a “No”; a “No” which opposes the path chosen by history, and rebels against history. It rebels against a history which, in the name of the Qoran, Kings and Caesars, follows the path of ignorance, and in the name of tradition, sacrifices those brought up in the house of the Qoran and the Traditions!

Shi’ites do not accept the path chosen by history. They deny the leaders who ruled the muslims throughout history and deceived the majority of the people through their succession to the Prophet, and then by their supposed support of Islam and fight against paganism. Shi’ites turn their backs on the opulent mosques and magnificent palaces of the Caliphs of Islam and turn to the lonely, mud house of Fatima. Shi’ites, who represent the oppressed, justice-seeking class in the Caliphate system, find in this house whatever and whoever they have been seeking:-

Fatima:
the heir of the Prophet, the manifestation of the “rights of the oppressed” and, at the same time, the symbol of the first objection, a strong and clear embodiment of the “seeking of justice”. In the ruling system, these are the cries and slogans of subject nations and oppressed classes.

Ali:
the manifestation of a justice which serves the oppressed, a sublime embodiment of the Truth who is sacrificed on the altar of inhuman regimes, and which lies hidden in the layers of the formal religion of the rulers.

Hassan:
the manifestation of the last resistance of the garrison of “Imamate Islam”, who confronts the first garrison of “Islamic Rule”.

Hussein:
bears witness to those who have been martyred by the oppressors throughout history, heir of all the leaders fighting for freedom and equality and the seekers of justice, from Adam to himself, forever the messenger of martyrdom, the manifestation of bloody revolution.

Zeinab:
bears witness to all of the defenseless prisoners in the system of executioners, and is the messenger left after martyrdom, and the manifestation of the message of revolution.
Continue reading Conversation: Red Shi’ism (the religion of martyrdom) vs. Black Shi’ism (the religion of mourning), by Dr. Ali Shariati

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