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the last day, when the mountains shall be carried
into the midst of the sea, and the earth shall be
removed; and that the wicked shall go into ever-
lasting punishment, but the righteous into everlasting
happiness. We meet with the assertion of the original
purity, and also of the fall of man, and that the most
wise Judge will condemn all, except those who believe
and work righteousness. Further, we have repeated
warnings of the folly of those who trust in their riches
to profit them, and to secure immortality. Against
the slanderer and backbiter wrath and woe are
denounced ; the existence of two paths — of good and
of evil — is pointed out ; and the duty is insisted on
of ministering to the captive, the orphan, and the
dying, and also of shunning idolatry, and of giving
alms. And, lastly, we have an acknowledgment of a
righteous judgment to come; of God's power and
overruling Providence, and a grateful mention of the
goodness of the i\lmighty, who found him an orphan,
and led him all his life long ; who met him wandering
in error, and guided him to the truth.
But not only do we find much to commend in
these earlier suras, we also notice the absence of
those personal feelings of revenge, which he after-
wards allowed to burst forth in scathing invective, and
for which he claims the high authority of Heaven.
Up to this time, indeed, the time of his commission
to preach openly, opposition had not grown fierce —
the vital interests of personal profit and loss, family
rights and phylarchical prerogatives were not yet at
stake ; even the gods of Mecca seemed hardly in
danger, and had not begun to totter on their thrones.
But now the change creeps in, the strife grows hot ;
disciples must be attracted to the new faith, and,
once attracted, they must be retained. Now, there-
fore, the grosser elements of earth begin to mingle
with the more spiritual utterances of an earlier
time. Elaborate descriptions of the torments of
hell, reserved for the wicked, the unjust, the covetous,
and those who " charge the Koran with falsehood,"
deal terror to the unbeliever ; while sensuous,
pictures of the delights and rewards reserved
for the " faithful," in his material heaven., promise
fresh and unsatiating pleasures to those who be-
The chapters revealed between his command to
preach publicly and the time of the first Hejira, to
Abyssinia, a period of two years, are reckoned at
about twenty. ^ They are generally much longer than
those we have been considering, and too long for
entire quotation, or even for separate examination.
T shall, therefore, seek to group them together, and
to give such extracts from them as my space will
allow, and as may best convey a general idea of their
In the chapters, then, of this second 'period, the
doctrine of Predestination, or Fate, is inculcated
(Sura Ixxiv. 3, 4). " Thus doth God cause to err whom
He pleaseth, and He directeth whom He pleaseth " ;
.and again, in the same chapter (v. 54, 55), "Whoso
is willing to be warned, him shall the Koran warn ;
but they shall not be warned unless God shall please."
This doctrine appears also in Sura xcii. 4, where it
is stated that on the night of Al Kadr " Gabriel
descends with the Lord's decrees concerning every
matter " regarding which the Mahometans believe
that on that night the events of the ensuing year are
fixed by God. This doctrine is further insisted upon
in the chapters of a later date, and generally leavens
their whole teaching. Thus (Sura xvii. 14), "The
fate of every man have we bound round his neck " ;
and again (Sura iii. 139), " No soul can die unless
1 A.D. 613-615. These suras are numbered thus : — 96, 112,
74, 87, 97, 88, 80, 81, 84, 86, no, 85, 63, 78, 77, 76, 75, 70,
109, 107, 55, 56.
by the permission of God, according to what is
written in the book of the Determination of Things. "^
Thus the Mahometans accept the doctrine of
God's absolute predestinating decree, both for good
and evil, for man's obedience and disobedience, for
his future happiness and misery, and also that these
eternal and immutable decrees cannot by any wisdom
or foresight be avoided. Carried to its extreme, this
doctrine saps the foundation of free-will, renders men
blind to the teaching of the past, apathetic in the
present, and indifferent to the future. It makes
prayer an empty form, destroying as it does all
dependence upon an overruling Providence, and,
pitiless as the grave, takes away alike the power of
avoiding sin, and of escaping its punishment ; making
even the power and mercy of the Almighty subject
to the fiat of an inexorable Fate.
But it should be remarked that Mahomet was far
from carrying this doctrine to that extreme length
which it has reached in the opinions and practice of
the great mass of his followers. He seems to have
been deeply imbued with a belief in the power of an
overruling Providence, and in the duty and efficacy
of prayer, which, indeed, he says "preserves man
from crimes, and from that which is blamable "
(Sura xxix. 44). Take also the following passage : —
" Follow the most excellent instructions which have
' "This revelation was obtained to still the murmurs and
grief of those who lost relatives at the disastrous battle of Ohod
(A.D. 625), where Mahomet was defeated. He assured them
that, had those who fell in battle remained at home, they could
not have avoided their fate, whereas they now had the advan-
tage of dying martyrs for the faith." — Sale.
been sent down unto you from your Lord, before the
punishment come suddenly upon you . . . and a man
shall say, Alas ! for that I have been negligent in my
duty to God ; verily I have been one of the scorners :
or say, if God had directed me, verily I had been one
of the pious : or say ... if I could return once more
into the world, I would become one of the righteous.
But God shall answer, My signs came unto thee
heretofore . . . and thou becamest one of the unbe-
lievers." Here is clearly " free-will " preached. On
such a mysterious subject, any teaching is naturally
ambiguous, "and the doctrine has given rise to as much
controversy among the Moslems as among Christians."^
In the chapters of this period is seen the first
hint of that doctrine which he probably began to find
both necessary and convenient • viz. that God had it
in His power to annul or abrogate any revelation of
the Koran once given, or to supply its place with a
different one. " This doctrine offered an irresistible
temptation to suit the substance of the Koran to the
varying necessities of the hour." ^ Thus (Sura Ixxxvii.
6, 7)) " ^Ve will enable thee to rehearse our revela-
tions, and thou shalt not forget any part thereof,
except what God shall please ; for He knoweth what
is manifest and what is hidden." At a later period
this power is more strongly insisted on (Sura ii. 100) •.
"Whatever verse we shall abrogate, or cause thee to
forget, we shall bring a better than it, or one like unto
it. Dost thou not know that God is Almighty ? "
' Lane, "Modem Egyptians," vol. i. p. 9.
- Muir, vol. ii. p. 157. See also "Notes on Muhammadan-
ism," Hughes, p. 24, regarding these "abrogated passages."
It might be suggested here to a thoughtful j\Ia-
hometan that this was a severe test to which the
prophet's beUef in his own inspiration was put, im-
plying, as it did, that the revelations of an earlier date
might prove defective, and even erroneous. Indeed,
he seems to have felt this for his disciples, for we find
that soon afterwards particular injunction is laid upon
them not to Avaver in their loyalty to the " excellent
Koran, the original whereof is written in the preserved
book ... a revelation from the Lord of all crea-
tures." ^
Hence some of the Mahometans deny that the
Koran was the composition of their prophet, and
assert that it is eternal, and uncreated, and of the
essence of God Himself ^ Others refuse to detract
from the honour of God by making anything co-equal
with or not created by Him ; though they, too, are
unanimous in their belief that Mahomet was merely
the medium for conveying God's will to men, and
that his words, therefore, are the words of the
Almighty, who speaks in every sentence.
The Unitarian doctrine is asserted in the 112th
Sura, which is as follows (title, " The Declara-
tion of God's Unity ") : — " In the name of the most
merciful God. Say, God is one God, the eternal
God : He begetteth not, neither is He begotten : and
there is not any one like unto Him." This chapter
' See also Sura Ixxxv. 21, 22.
* Conf. D'llerbelot, art. "Alcoran," for details of the dispute
on this subject. Motavakkel, the loth caliph of the Abbassides
(A.II. 231), published an edict allowing the faithful to believe
what they liked in the matter.
lOO ISLAM AND ITS FOUNDER.
is held in particular veneration by the Mahometans,
and is declared by a tradition of their prophet to
be equal in value to a third part of the whole
Koran. 1
The doctrine of the Unity of the Godhead,
in contradistinction to the Christian belief in the
Trinity in Unity, is continually insisted upon in the
Koran, and may be said to be the characteristic
tenet, the foundation-stone of the faith of Islam.
This dogma, to which is added that of the belief in
the mission of Mahomet, is ever in the mouth of the
devout Moslem, the formula being, " There is no God
BUT God, and Mahomet is the Prophet of God,"
In later chapters the doctrine of the Unity of
God is repeatedly insisted upon in refutation of
the doctrine held, or supposed to be held, by the
followers of other religions. Thus (Sura xxiii. 95)
" God hath not begotten issue, neither is there any
other God with Him." And again (Sura ii. no),
" They [the Jews and the Christians] say God hath
begotten children : God forbid " ! Again (Sura xvi.
59), " They [the idolaters] attribute daughters to
God : far be it from Him." And again (Sura xxxvii.
146), " Do they [the people of Mecca] not say of
their owti false invention, God hath begotten issue :
a-nd are they not really liars ? "
At this period we find him clearly renouncing
the idolatry of the Kaaba. It is said that certain of
the Coreish having proposed to him either to asso-
ciate the worship of his God with that of their gods,
or to worship them alternately for a year, he at once
' Sale.
ISLAM AND ITS FOUNDER. lOI
rejected the compromise, and his refusal is contained
in Sura cix., entitled " The Unbelievers." " In the
name of the most merciful God." — " Say, O unbe-
lievers, I will not worship that which ye worship ; nor
will ye worship that which I worship."
It is not to be supposed by this that Mahomet
disapproved of the veneration given to the "holy
places," which were hallowed in the traditions of their
fathers, though disfigured by the later introduction of
idolatry. It was against the latter only that he waged
uncompromising war. It will be found hereafter that
he upheld the ancient rites of the Kaaba, and estab-
lished it as the Kibla, or Point of Adoration, towards
which the Faithful were to turn.
At first, neither he nor his adherents appear to
have followed in this respect any particular use, it
being declared to be perfectly indifferent. Thus :
" To God belongeth the east and the west ; therefore
whithersoever ye turn yourselves to pray, there is the
face of God, for God is omnipresent and omniscient."
But aftenvards, when the prophet fled to Me-
dina, and, possibly with the hope of alluring the Jews
of that place to his worship, he established " Jerusa-
lem " as the place towards which they were to pray,^
This continued for some time, but failed in ac-
complishing the object Mahomet had in view. After-
wards, 3 to satisfy his own ardent wish, and the desire
of his Arab followers, who were deeply attached to the
national shrine, he made Mecca the Kibla towards
' Sura ii. 109.
■' Conf. I Kings viii. 29, 44, 48 ; Ps. v. 7 ; Dan. vi. lO.
^ About sixteen months after his arrival at Medina, A.D. 623.
which, in whatever part of the world they might be
their prayers were to be directed. Thus,' "Turn
therefore thy face towards the holy temple of Mecca,
and wherever ye be, turn your faces towards that
place." And later,^ he received a further revelation
on this head, asserting the antiquity of Mecca as a
place of worship, and its being a Kibla for all nations.
Thus : ^ " Verily, the first house appointed unto men
to worship in was that which is in Becca;* blessed,
and a direction to all creatures."
To this period also belong those outbursts of vitu-
peration against those who opposed him, of which
mention has already been made. How widely the
spirit thus shown by Mahomet differs from that of our
blessed Lord under like provocation, " who, when He
was reviled, reviled not again " ; and who, with love
strong unto death, thus prayed for His murderers : —
" Father, forgive them, for they know not what they
And yet these chapters contain an interesting
proof of Mahomet's candour and magnanimity. The
8oth Sura is entitled " He frowned," and in it he ad-
ministers a rebuke to himself for having paid more
respect and attention to some of the powerful Coreish,
with whom he was in conversation, than to a poor
blind man who came to him and asked to be taught
about God. Thus:^ "The Prophet frowned and
turned aside, because the blind man came to him. . . .
The man who is wealthy thou receivest respectfully ;
. . , but him who cometh unto thee earnestly seeking
' Sura ii. 139. " A.D. 624. ^ Sura iii. 90.
* Ancient name of Mecca. * Sura Ixxx. i-ii.
salvation, and who feareth God, dost thou neglect. By
no means shouldest thou act thus."
In the 70th chapter, God bids him "bear the in-
sults" of the Meccans with becoming patience, " for
they see their punishment afar off, but we see it nigh
at hand."
Various other subjects are treated of at this
time. The persecutions of the Christians of Najran,
whom he calls " true believers," by Dzu Nowas, is
reprobated : ^ the power and goodness of God are ex-
tolled " in causing corn to spring forth, and giving
grapes, and clover, and the olive, and the palm, and
gardens planted with thick trees, and fruits, and grass
for the use of yourselves and your cattle." ^ Wrath is
denounced against "those who give short measure or
weight, and defraud " ; ^ and destruction and woe to
those " who accused the Prophet of imposture." ■*
The certainty of the resurrection is asserted, and we
are told that on that day the wicked "will seek a place
of refuge, and shall find none " ; ^ and that he " shall
wish in vain to redeem himself from punishment, by
giving up his children, and his wife, and his brother."^
We are further told that " in that inevitable day " all
men shall be separated into three classes, " the com-
panions of the right hand, and the companions of the
left hand ; and those who have preceded others in the
faith shall precede them in paradise."
In the 70th chapter is found the first official per-
mission given to cohabitation, or concubinage with
female slaves obtained by purchase, or made captive in
' Sura Ixxiv. '■' .Sura Ixxv. ■* Sura Ixx.
* Sura Ixxvii. * Sura Ixxv, * Sura Ixx.
war (called " those whom your right hands possess "),
in addition to their lawful wives. ^ The above permis-
sion " was one of the earliest compromises by which
Mahomet fitted his system to the usages and wants of
those about him ; and was, in after days, largely taken
advantage of, both for his own indulgence, and as
holding out an inducement for his followers to fight
in the hope of capturing females who would then be
lawful concubines." ^
To this period finally belong those gross pictures
of heaven and hell, which, if accepted in their
literal sense, are sufficient in themselves to disprove
the claim made by their author to Divine inspiration.
Doubtless, their material delights would prove irre-
sistibly fascinating to the Arabs living in such a
climate in such a scorched and desert land. The
prospect of exchanging their toils amid the burning
sands and naked rocks of Arabia for " long rest and
dreamful ease " upon soft beds, in cool shaded gar-
dens, beside murmuring waters, and tended by the
beautiful black-eyed girls of Paradise, must have been
ineffably attractive.
Hell is described in terms of a kindred colouring.
Thus,^ the wicked " shall be cast into scorching
fir,e to be broiled : they shall be given to drink of a
boiling fountain : they shall have no food, but of drv
thorns and thistles." Again : " The companions of
the left hand shall dwell amidst burning winds and
scalding water, under the shade of a black smoke."^
' Sura Ixv. 2S-31 ; iv. 28. ^ Muir, ii. 140, note.
^ Sura Ixxxviii. 1-6. ^ Conf. Sura xxxvii. 62-66.
The joys of Heaven are thus depicted.' The
just " shall drink of a cup of wine mixed with the
water of Cafur,"^ and shall be rewarded "with a
garden and silk garments : therein shall they repose
themselves on couches — fruits shall hang low " near
them, " so as to be easily gathered." And they shall
have besides " two other gardens " — "of a dark green"
— " in each of them shall be two fountains of water "
— " fruits and palm-trees, and agreeable and beauteous
damsels " — " having fine black eyes ; and kept in
pavilions from public view."^
The sensuous delights of Mahomet's paradise are
by some of his apologists accepted as allegorical
pictures of more spiritual pleasures, and are not, they
say, intended to be understood according to their
literal sense.
True indeed it is, that in Holy Scripture God shows
His condescension in the form which He allows
Divine truth to take, using, as He does, human lan-
guage, and imagery drawn from material objects, suited
to the finite comprehension of His children. Thus
veiled, we are enabled to gaze upon the light of
heaven, and though softened and tempered to our
weakness, it is still the unchanged Word of God.
Thus the ecstatic vision in Patmos tells us of the
pearly gates and golden streets of the New Jerusalem,
of " the water of life," and the tree whose " leaves are
' Sura Ixxvi. ^ Camphor.
^ Sura Iv. The Mahometans assert that there are seven hea-
vens, or stages of celestial bliss in Paradise, and seven divisions
of hell for the reception, respectively, of guilty Mahometans,
Christians, Jews, Sabeans, Magi, Idolaters, and for Hypocrites.
for the healing of the nations " : moreover, we read
how, at the Last Supper, our blessed Lord spake of
that " fruit of the vine " of which He would drink
hereafter in the kingdom of His Father. But these
humanized ideas of happiness contain no element ot
grossness or possible impurity, and are evidently to
be interpreted by the light of those other passages,
which point to the absence of all sin and grief, and
the immediate presence of a holy God, as the highest
bliss of the Christian heaven.
The Koran, indeed, teaches that there are
differing degrees of happiness in heaven, and the
reward of the most favoured seems associated with
the beatific vision.^ We read that there, among the
believers, " there shall be no vain discourse," and
"no incitement to wickedness,"^ expressions which
would imply a state of at least passive goodness.
Yet how can we suppose that grosser joys and feelings
are excluded, when we read that in Paradise the true
believers, " lying on couches," " shall look down upo-n
the infidels [in hell] and shall laugh them to scorn."^
Such feelings surely could not find place in the hearts
of beings who were freed from the dross and corruption
of earth.
The truth seems to be, that Mahomet was
unable to form any estimate of celestial happiness
apart from the sensual indulgences, to which the
story of his life shows him to have been so keenly
addicted ; and however much some of his followers
may try to explain away his sensuous descriptions,
' Sura Ixxxiii. 28. ^ Sura lii. 2.
^ Sura Ixxxiii. 34, 35.
" the general and orthodox doctrine is, that the whole
is to be strictly believed in the obvious and literal
acceptation." '
Another learned author, writing of the heaven
of Mahomet, says : " It must be admitted that
spiritual pleasures and the favour of God are also
said to form part of its delights, and that the per-
manence of man's personality is implied. But a
holy God is still immeasurably removed from His
creatures, and intimate union with Him, or even ad-
mission to His presence, is not the central idea of
From a careful perusal of the suras of this second
period, it may safely be said that there is nothing
in them which an Arab, acquainted with the general
outline of the Jewish history and legend, and of
the traditions of his own country, and possessed of
some poetic fire and fancy, might not have written,
and that the hypothesis of a divine origin is in no
way required to account for them.
The details of the history and doings of certain
beings who are called Genii, repeatedly referred
to in the Koran, may here be cited as a speci-
men of the curious working of Mahomet's mind.
It is to be borne in mind that the statements re-
garding them are supposed to be made by Divine
authority, and even to be the very words of God
These allusions to the Genii show that the belief
in the existence of these spectral beings was one of
' Sale, p. D., p. 102.
^ Monier Williams, "Indian Wisdom,'' Intr., p. xx\ix.
a popular character in Arabia at the time of Mahomet,
and that he probably drank in with his earliest ex-
perience the weird stories that associated Genii with
the deserts and mountains of his native land.
Poetic fancy, indeed, in other climes has wan-
dered in the same path and peopled the world with
troops of impalpable beings • has given the dryad
to the woods, the oread to the mountain heights ; has
conjured up fay and kelpie, satyr and fawn, and all
the elfin crew; and, with superstitious dread of the
unseen, has shaped the forms of wicked sprite, ma-
licious demon, and hideous ghoul, to haunt the cities
of the dead, and ^vreak on the living their hatred and
When such fancies occur in fairy story they find
their use ; but when they are put forth as facts in-
vested with Divine authority, the absurdity becomes
apparent to intelligent minds.
This, then, is what the Koran says of these beings.
They are represented as having been created by
God of " subtle fire,"^ for no other purpose than to
serve Him.^ They were believed by the old Arabians
to haunt desert places, and to " protect those who fled
to them for refuge," and, like the idolaters around
them, to believe that there was no resurrection.*
These words are put into the mouth of the Genii : —
"And we formerly attempted to pry into what was
' For an exhaustive account of these beings [Jinn, &c.], vide
Lane, "Arabian Nights," notes to the Introduction, vol. i.
No. 21. ^ Sura XV. 27.
' Sura li. 5, 6 ^ Sura Ixxii. 6, 7.
transacting in heaven, but we found the same filled
with a strong guard of angels, and with flaming darts ;
and we sat on some of the seats thereof to hear the
discourse of its inhabitants; but whoever listeneth
now, findeth a flame laid in ambush for him, to guard
the celestial confines." — "And when we could not
frustrate God, and had heard the Koran, we
believed therein." — " Some of us are Moslems " —
"and whoso embraceth Islam, they earnestly seek
true direction." ^
We are told that certain of the Genii, when the
prophet was resting in the valley of Nakhla, during
his escape from Tayif, overheard him reading the
Koran, and believed; and they are represented as
preaching to their fellows, and urging upon them " a
belief in Mahomet, to escape a painful punishment. "^
The Koran is said to have been sent to save both
men and Genii.
The shooting stars are, by the Moslems, believed
to be heaven's artillery, used for the dispersion of the
genii and devils, who listen to catch by stealth scraps
of the celestial secrets, for the purpose of giving them,
like the Promethean fire, to mortals.^
The Genii are stated to have been forced to
work in Solomon's presence, " and they made him
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Also in this section
Omid Memarian interviews Iranian activist SUSSAN TAHMASEBI
IRAN: ''I Want to Present a Different View of the Women in My Country''
Monday 12 January 2009
IPSNews: BERKELEY, California, Jan 2 (IPS) - The U.S. government's calls for civil society to work for "regime change" in Iran has increased pressure on activists on the ground who are engaged in a peaceful process of improving their society and addressing social problems, according to Sussan Tahmasebi, a prominent women's right activist in Iran who has not been allowed to leave the country for the past two years.
In October 2008, Tahmasebi was stopped at Tehran's airport after having gone through the passport control checkpoint. The authorities confiscated her passport and since then her efforts to get her passport back and leave the country to participate in a number of conferences on women's issues have failed.
For nearly ten years Tahmasebi has worked with U.S.-based NGOs to address women's health issues — with a focus on the needs of underserved populations and communities of colour
Tahmasebi is a founding member of the One Million Signatures Campaign, an effort that seeks to reform laws discriminating against women. Shirin Ebadi, Iran's 2003 nobel peace prize laureate, has repeatedly and vigorously supported this campaign and its members.
The Iranian government has arrested more than 30 members of the Campaign over the past two years, banned some of them from travelling abroad and has censored their website.
Tahmasebi, the editor of the English language website of the Campaign — Change for Equality, www.we-change.org/english — believes that Iranian civil society is not looking to bring about regime change in Iran.
In an interview with IPS, Tahmasebi explained the impact of the worsening U.S.-Iran relations on civil society:
IPS: How many times have the authorities stopped you at the airport and confiscated your passport? And for what reason?
Sussan Tahmasebi: In this latest incident I was stopped at the airport after having gone through the passport control checkpoint with no problems, which indicates that I did not have an official travel ban. A security agent, who refused to provide any identification, approached me. He then confiscated my passport, and provided me with a notice to go to the Ministry of Intelligence to follow up on my travel ban.
Once upon entry into Iran in November 2006, my passport was confiscated and I was banned from travel — which took over seven months to resolve. Twice in the fall of 2007 I was prevented from travel.
IPS: What kind of reasons did they provide to explain such acts?
ST: In this latest case they told me that they wanted to summon me in relation to an open case. Clearly they could have taken a different approach in this respect. In the other cases, no official reasons were provided.
I should mention that in my latest case, upon returning to my home from the airport, five security agents confronted me and entered my home, to search it and seize property including my notes, papers and my computer. I was then called into interrogation.
IPS: What kind of danger does a civil society activist, in your case a women's rights activist, pose to the government?
ST: Frankly, I am not sure what kind of danger we pose. This is a question that you have to ask the authorities. It is unfortunate that security officials view women's rights activists with such suspicion. All around the world it is commonplace for citizens to work through civil society groups to address development and social problems.
In fact many of the same people who are targeted in Iran today — myself included — began their civil society activities following a call for citizen participation by the reformist government of Mr. Khatami. If civil society activism is seen as a danger to national security, the onus falls on the government to officially declare and explain such an extreme change in policy.
IPS: How have the ups and downs in U.S.-Iran relations affected the activities of activists like you?
ST: Certainly when there are calls for "regime change" by the U.S. government — and civil society is identified as the agent of this change — it increases pressures on activists on the ground. I do find fault with this overly politicised rhetoric, as I don't believe that it is intended to solve any problems or done with the best of intentions.
Part of the responsibility also falls on Iranian authorities — who fully know that Iranian civil society is not looking to bring about regime change. Civil society and women's rights activists are looking for positive and constructive strategies to address social problems, and the Iranian government should welcome such an involvement, which demonstrates the maturity of Iranian citizens and their commitment to their country.
IPS: How has banning you from travel affected you personally, your determination, and also the quality of your advocacy work?
ST: I believe it's essential for women and human rights activists to have relations with their counterparts internationally and to be able to travel freely to meet them, network and share ideas and experiences. In fact this right has been guaranteed to us in accordance with international conventions of which the Iranian government is a signatory.
I believe that Iran in particular holds some very interesting lessons for the world and the region in terms of women's social participation. The One Million Signatures Campaign, of which I am a member, has received much international attention. We want to be able to share information about our movement, and to learn from our sisters around the world.
These travel bans prevent us to some degree from being able to do this and to present our work, but they also present a very negative image of Iran internationally. Iranian women have accomplished much in the last several decades socially, but the laws lag far behind.
Personally these travel bans have had a very negative impact on my life. My family lives in the U.S. So a travel ban means that I cannot see my family. I have not seen my sisters or brother for over two years and only see my parents on their short trips to Iran. Needless to say I miss my family very much.
I want to be able to talk about and present a different view of the women in my country, reflective of our realities and our accomplishments. Unfortunately these travel bans not only prevent us from breaking the negative stereotypes that exist with respect to Iranian women, but reinforce them.
IPS: What are the psychological affects of confiscation of your passport at the airport without any warning in advance?
ST: It's not a good feeling to be treated like a criminal for demanding basic human rights.
I have always thought of myself as someone who is out to build bridges of understanding between my different cultures, and even in Iran between different groups with varying ideologies. I understand that the treatment we receive is due to the fact that there is little understanding in Iran about the way that civil society and government should interact.
The Campaign employs an innovative grassroots and civil approach to its activities, and so I believe that some of the backlash we receive is because there is little understanding about strategies that bring about positive change. Plus like in other countries there is obviously resistance to women's rights.
Despite all this I remain committed to address women's rights in my country. I am hopeful that in the near future our activities will not be viewed as suspect and hope that eventually the authorities will welcome them.

subset: commoncrawl


text:
Our friends from Mix 94.1 and Mercedes in the Morning help us reveal a wish come true to Wish Kid Ryan! Read more about this wish come true at Mix94.1. CBSLocal.com
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News Reporter left speechless after Bishop explains why Medjugorje cannot come from the Devil – Akso update on spinning cross – video
Journalist asks: Is it possible that many things that happen in Medjugorje can be invented?
Bishop Hnilica � Some years ago, there was a Youth meeting in Medjugorje, and I was invited. During the encounter, a journalist asked me: �Bishop, don�t you believe that all that is happening in Medjugorje, comes from the devil (Satan)?
I answered: �I am a Jesuit. Saint Ignatius taught us how to discern spirits, but he also taught us that each event can have 3 different sources: human, divine or diabolic.�
In the end, he agreed with me that what is happening in Medjugorje cannot be explained from a human point of view � the fact that every year normal young people � thousands of them � are attracted, they stream in order to reconcile with God. Medjugorje has already been named �confessional of the world�, because, as a phenomenon, neither Lourdes nor Fatima managed to spur that many crowds of people to go for confession.
Then I asked the journalist what is happening during confession? He answered: �The priest is delivering the sinner from the devil�.
Then I said in response:� �Of course, Satan is capable of many things, but he is not capable of one thing: Is it possible that Satan spurs people to go for confession in order to be delivered precisely from him?���The journalists laughed and he understood what I wanted to say.�Therefore, the only cause remains in God. Later on, I told all this to the Holy Father about this conversation.�


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- NoSQL at Twitter
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En savoir plus à propos de l'abonnement Scribd
Découvrez tout ce que Scribd a à offrir, dont les livres et les livres audio des principaux éditeurs.
Slavoj Zizek
New York
There is an old story about a worker suspected of steal ing: every evening, as he leaves the factory, the wheel barrow he rolls in front of him is carefully inspected. The guards can find nothing. It is always empty. Fi nally, the penny drops: what the worker is stealing are the wheelbarrows themselves If there is a unifying thesis that runs through the bricabrac of reflections on violence that follow, it is that a similar paradox holds true for violence. At the
forefront of our minds, the obvious signals of violence are acts of crime and terror, civil unrest, international conflict. But we should learn to step back, to disentan gle ourselves from the fascinating lure of this directly visible "subjective" violence, violence performed by a clearly identifiable agent. We need to perceive the con
tours of the background
A step back enables us to identify a violence that sus tains our very efforts to fight violence and to promote tolerance. This is the starting point, perhaps even the axiom, of the present book: subjective violence is just the most vis ible portion of a triumvirate that also includes two ob jective kinds of violence. First, there is a "symbolic" violence embodied in language and its forms, what Heide gger would call "our house of being." As we shall see later, this violence is not only at work in the obviousand exten sively studiedcases of incitement and of the relations of
which generates such outbursts.
social domination reproduced in our habitual speech forms: there is a more fundamental form of violence still that pertains to language as such, to its imposition of a certain universe of meaning. Second, there is what I call "systemic" violence, or the often catastrophic conse quences of the smooth functioning of our economic and political systems. The catch is that subjective and objective violence cannot be perceived from the same standpoint: subjective violence is experienced as such against the background of
a nonviolent zero level. It is seen as a perturbation
the "normal," peaceful state of things. However, objec
tive violence is precisely the violence inherent to this "normal" state of things. Objective violence is invisible since it sustains the very zerolevel standard against which we perceive something as subjectively violent. Systemic violence is thus something like the notorious "dark matter" of physics, the counterpart to an alltoo visible subjective violence. It may be invisible, but it has
to be taken into account if one is to make sense of what
otherwise seem to be "irrational" explosions of subjec tive violence. When the media bombard us with those "humani tarian crises" which seem constantly to pop up all over the world, one should always bear in mind that a partic ular crisis only explodes into media visibility as the result of a complex struggle. Properly humanitarian considerations as a rule play a less important role here than cultural, ideologicopolitical, and economic con siderations. The cover story of Time magazine on s June 2006, for example, was "The Deadliest War in the World." This offered detailed documentation on how
around 4 million people died in the Democratic Repub lic of Congo as the result of political violence over the last decade. None of the usual humanitarian uproar fol lowed, just a couple of readers' lettersas if some kind of filtering mechanism blocked this news from achieving its full impact in our symbolic space. To put it cynically, Time picked the wrong victim in the struggle for hege mony in suffering. It should have stuck to the list of usual suspects: Muslim women and their plight, or the families of 9/n victims and how they have coped with their losses. The Congo today has effectively reemerged as a Conradean "heart of darkness." No one dares to confront it head on. The death of a West Bank Palestin ian child, not to mention an Israeli or an American, is mediatically worth thousands of times more than the death of a nameless Congolese. Do we need further proof that the humanitarian sense of urgency is mediated, indeed overdetermined, by clear political considerations? And what are these considerations? To answer this, we need to step back and take a look from a different position. When the U.S. media reproached the public in foreign countries for not displaying enough sympathy for the victims of the 9/n attacks, one was tempted to answer them in the words Robespierre addressed to those who complained about the innocent victims of revolutionary terror:
"Stop shaking the tyrant's bloody robe in my face, or I will believe that you wish to put Rome in chains." Instead of confronting violence directly, the pres ent book casts six sideways glances. There are reasons for looking at the problem of violence awrt, My under lying premise is that there is something inherently
mystifying in a direct confrontation with it: the over powering horror of violent acts and empathy with the victims inexorably function as a lure which prevents us from thinking. A dispassionate conceptual develop ment of the typology of violence must by definition ignore its traumatic impact. Yet there is a sense in which a cold analysis of violence somehow reproduces and participates in its horror. A distinction needs to be made, as well, between (factual) truth and truthful ness: what renders a report of a raped woman (or any other narrative of a trauma) truthful is its very factual unreliability, its confusion, its inconsistency. If the victim were able to report on her painful and humili ating experience in a clear manner, with all the data arranged in a consistent order, this very quality would
make us suspicious of its truth. The problem here is part of the solution: the very factual deficiencies of the traumatised subject's report on her experience bear witness to the truthfulness of her report, since they signal that the reported content "contaminated" the manner of reporting it. The same holds, of course, for the socalled unreliability of the verbal reports of Ho locaust survivors: the witness able to offer a clear nar rative of his camp experience would disqualify himself by virtue of that clarity.' The only appropriate approach to my subject thus seems to be one which permits vari
ations on violence kept at a distance wards its victims.
out of respect to
Adamo's famous saying, it seems, needs correction:
it is not poetry that is impossible after Auschwitz,
rather prose.3 Realistic prose fails, where the poetic evo
of a camp sue
cation of the unbearable
ceeds. That is to say, when Adorno declares poetry impossible (or, rather, barbaric) after Auschwitz, this impossibility is an enabling impossibility: poetry is al ways, by definition, "about" something that cannot be addressed directly, only alluded to. One shouldn't be afraid to take this a step further and refer to the old say ing that music comes in when words fail. There may well be some truth in the common wisdom that, in a kind of historical premonition, the music of Schoenberg articulated the anxieties and nightmares of Auschwitz before the event took place. In her memoirs, Anna Akhmatova describes what happened to her when, at the height of the Stalinist purges, she was waiting in the long queue in front of the Leningrad prison to learn about her arrested son Lev:
One day somebody in the crowd identified me. Standing behind me was a young woman, with lips blue from the cold, who had of course never heard me called by name before. Now she started out of the torpor common to us all and asked me in a whisper (everyone whispered there), "Can you describe this?" And I said, "I can." Then something like a smile passed fleetingly over what had once been her face. 4
The key question, of course, is what kind of descrip tion is intended here? Surely it is not a realistic descrip tion of the situation, but what Wallace Stevens called "description without place," which is what is proper to art. This is not a description which locates its content in a historical space and time, but a description which creates, as the background of the phenomena it describes, an inexistent (virtual) space of its own, so that what
appears in it is not an appearance sustained
by the depth
of reality behind it, but a decontextualised appearance, an appearance which fully coincides with real being. To quote Stevens again: "What it seems it is and in such seeming all things are." Such an artistic description "is
not a sign for something that lies outside its form." s Rather, it extracts from the confused reality its own in ner form in the same way that Schoenberg "extracted" the inner form of totalitarian terror. He evoked the way this terror affects subjectivity. Does this recourse to artistic description imply that we are in danger of regressing to a contemplative atti tude that somehow betrays the urgency to "do some thing" about the depicted horrors? Let's think about the fake sense of urgency that per
vades the leftliberal humanitarian discourse on violence:
in it, abstraction and graphic {pseudo)concreteness co exist in the staging of the scene of violenceagainst
women, blacks, the homeless, gays
"A woman is raped
every six seconds in this country" and "In the time it takes you to read this paragraph, ten children will die of hunger" are just two examples. Underlying all this is a hypocritical sentiment of moral outrage. Just this kind of pseudourgency was exploited by Starbucks a couple of years ago when, at store entrances, posters greeting customers pointed out that a portion of the chain's prof its went into healthcare for the children of Guatemala, the source of their coffee, the inference being that with every cup you drink, you save a child's life.
There is a fundamental antitheoretical edge to these urgent injunctions. There is no time to reflect: we have to act now. Through this fake sense of urgency, the
postindustrial rich, living in their secluded virtual world, not only do not deny or ignore the harsh reality outside their areathey actively refer to it all the time. As Bill Gates recently put it: "What do computers mat ter when millions are still unnecessarily dying of dys entery?" Against this fake urgency, we might want to place Marx's wonderful letter to Engels of 1870, when, for a brief moment, it seemed that a European revolution was again at the gates. Marx's letter conveys his sheer panic: can't the revolutionaries wait for a couple of years? He hasn't yet finished his Capital. A critical analysis of the present global constella tionone which offers no clear solution, no "practical" advice on what to do, and provides no light at the end of the tunnel, since one is well aware that this light might belong to a train crashing towards ususually meets with reproach: "Do you mean we should do nothing? Just sit and wait?" One should gather the courage to answer: "YES, precisely that!" There are situations when the only truly "practical" thing to do is to resist the temptation to engage immediately and to "wait and see" by means of a patient, critical analysis. Engagement seems to exert its pressure on us from all directions. In a wellknown passage from his Existentialism and Hu manism, Sartre deployed the dilemma of a young man in France in 1942, torn between the duty to help his lone, ill mother and the duty to enter the Resistance and fight the Germans; Sartre's point is, of course, that there is no a priori answer to this dilemma. The young man needs to make a decision grounded only in his own abyssal freedom and assume full responsibility for it.6
An obscene third way out of the dilemma would have been to advise the young man to tell his mother that he will join the Resistance, and to tell his Resistance
friends that he will take care of his mother, while, in re ality, withdrawing to a secluded place and studying There is more than cheap cynicism in this advice. It brings to mind a wellknown Soviet joke about Lenin. Under socialism, Lenin's advice to young people, his answer to what they should do, was "Learn, learn, and learn." This was evoked at all times and displayed on all school walls. The joke goes: Marx, Engels, and Lenin are asked whether they would prefer to have a wife or a mis tress. As expected, Marx, rather conservative in private matters, answers, "A wife!" while Engels, more of a bon vivant, opts for a mistress. To everyone's surprise, Lenin says, "I'd like to have both!" Why? Is there a hidden stripe of decadent jouisseur behind his austere revolu tionary image? Nohe explains: "So that I can tell my wife that I am going to my mistress, and my mistress
that I have to be with my wife
" "And then, what do
you do?" "I go to a solitary place to learn, learn, and learn!" Is this not exactly what Lenin did after the catastro phe of 1914? He withdrew to a lonely place in Switzer land, where he "learned, learned, and learned," reading Hegel's logic. And this is what we should do today when we find ourselves bombarded with mediatic images of violence. We need to "learn, learn, and learn" what causes this violence.


text:
Red Ribbon Week Activities for RFD
posted in: clinic news 0
We love Red Ribbon Week and promoting healthy, drug-free lifestyles in our community. Our certified drug educator, Joseph Sauceda, was busy this week teaching kids in Edinburg, Harlingen and Raymondville the benefit of a drug-free lifestyle. Thanks to Joseph and … Read More


text:
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Trident Wins Pennsylvania Harbor Dredging Contract
The Borough of Avalon is about to begin a maintenance dredging project in Pennsylvania Harbor that will clear the public navigation channel in advance of the spring and summer boating seasons.
The Council awarded a contract on Wednesday, February 13th to Trident Piling Company, LLC that will result in largely sandy material being removed from the channel and being deposited at a location with an Acceptable Use Determination from the New Jersey Department of Environmental Protection.
A pre-construction meeting with the contractor was held on Tuesday, February 26th. Trident Piling plans to mobilize on March 25th and begin dredging on or about March 27th.
"As soon as we learned from boaters that the sandy material washed in to the channel we began a survey of the conditions and began the process of obtaining necessary federal and state approvals," said Avalon Mayor Martin Pagliughi.
The project will dredge the floor of the harbor just west of the street end at 21st Street. The material will be mechanically removed and placed on a barge, then in water-tight trucks to be taken to the disposal facility.
According to the Avalon Borough Council, a Notice to Proceed will be issued to the contractor in the next several days.
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Dredging Work on San Dieguito River Inlet Wraps Up
After about two weeks of digging, heavy equipment has cleared a buildup of sand from the San Dieguit...Posted: 8 months ago


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text:
|"'Simon Young & Heidi Millton-Young'" <email@example.com>,
|RE: Bending steel tubing?
|"Seippel, Jim J" <firstname.lastname@example.com>
|Thu, 29 Jan 1998 06:31:50 -0800
If you decide to make a sand bend, it is important to drill a small hole in one of the end plates to allow any steam to escape. When you make the bend, try not to elongate the tubing in the bend. Sand bends tend to stretch (and narrow) the tubing in the bend. Also, you must pack the sand as tight as possible to keep the bend from distorting. Best regards, A.J. (Jim) Seippel email@example.com >-----Original Message----- >From: Simon Young & Heidi Millton-Young [SMTP:firstname.lastname@example.com] >Sent: Wednesday, January 28, 1998 10:55 PM >To: Shop Talk >Subject: Re: Bending steel tubing? > >Mike asks: > >> I'm looking for some help with bending tubing. I'm trying to make >something ><snip> >> I would also distort the tubing as little as possible. > ><snip> > If it must be one piece try a sand bend. Weld plate on one end of >tubing, >fill with casting sand or similar, weld plate on open end then heat and >bend as you described with vise. > Very sharp turns in tubing as small as you describe may be difficult to >achieve without some distortion, is there an alternative to steel tubing ? > > Simon > Sunbury, Vic > Australia >
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