Islam today - issue 3 - January 2013

issue 3 vol.1 January 2013

UK ÂŁ3.00

Contents Opinion

In brief January 2013 Published Monthly Vol. 1 No. 3

islam today magazine intends to address the concerns and aspirations of a vibrant Muslim community by providing readers with inspiration, information, a sense of community and solutions through its unique and specialised contents. It also sets out to help Muslims and non-Muslims, further understand and appreciate the nature of a dynamic faith.

Managing Director

Mohammad Saeed Bahmanpour

Chief Editor

Amir De Martino

Managing Editor

Anousheh Mireskandari

Health Editor

Laleh Lohrasbi

Art Editor

Moriam Grillo

Science Editor

Hannah Smith

Events Editor

Mohsen Biparva

Layout and Design

Alireza Bahmanpour

Design and Production

Isthmus Press

6 Life & Community 11

Making sense of the new census

28

Muslims and drugs: a reality check How a false sense of security can prevent parents facing up to the truth

www.islam-today.net

Feature 32

‘I Want to Talk to Me’

16

Letters to the Editor letters@islam-today.net

Religion; a joy or a burden?

Our behaviour can be seen as a reflection of our religion says Mirsaed

submit@islam-today.net

Cover 34

Art Contributors Ali Jawad Armando Frattini Batool Haydar Frank Julian Gelli Ghazaleh Kamrani Ibrahim Aarif Mirsaed Nadia Jamil Nafeez Mosaddeq Ahmed Omid Safi Reza Murshid Yasser Ahmed

Islamic Centre of England 140 Maida Vale London, W9 1QB - UK ISSN 2051-2503

2

18 In the Spot Light Moustafa Hassan; calligrapher painter extraordinaire

Museum of Islamic Art, Doha, Qatar

Disclaimer: Where opinion is expressed it is that of the author and does not necessarily coincide with the editorial views of the publisher or islam today. All information in this magazine is verified to the best of the authors’ and the publisher’s ability. However, islam today shall not be liable or responsible for loss or damage arising from any users’ reliance on information obtained from the magazine.

Faith 38

Photography

Mosque lamp

After Ashura Batool Haydar muses on the dynamic and powerful influence generated by the commemoration of Ashura.

‘Light from the Middle East’

Heritage

‘21.12.12’ The End? Not quite yet.

Revd. Frank Gelli, explains why seeking exactitude in relations to God’s plan for the end of time is doubly erroneous.

and

Places to be

40

The End of Time is merely the beginning Ali Jawad explains that the fight against nature and the End of Times merely signifies the zenith of this struggle

Politics 22

Publisher:

Honouring Imam Husayn(a) Professor Omid Safi reflects on the real reasons for commemorating Imam Husayn’s martyrdom

Nadia Jamil speaks to her inner-self in search of God’s help

Information info@islam-today.net

Why Free Press is a Myth A media that is in hock to big business cannot serve the national interest, argues Dr. Nafeez Ahmed

Youth Matters 12

Book-burning and genocide Where books are burnt, people usually follow, according to Mohsen Biparva

Ibrahim Aarif claims that an imminent Islamisation of Britain is nothing more than scaremongering

15

Contributions and submissions

26

News

Winters of Discontent: From Tehran to Cairo Reza Murshid recalls the fall of two dictators 32 years apart

24

‘Evil Arabs’ and anxious Americans

42

The Psalms of Islam Yasser Ahmed talks about William Chittick and his most treasured work; the translation of al-Sahifa al-Sajjadiyya

Mohsen Biparva talks about Tim Jon Semmerling’s book, “Evil” Arabs in American Popular Film: Orientalist Fear

3

Editorial

Contents 46

61

Hold fast by the covenant of Allah(swt) From the editor’s desk on the occasion of the birthday of the Prophet Muhammad(s)

Interfaith

Iranian antivenin helping US soldiers

T

Iranian medicines used to treat snake bites are saving American soldiers from becoming paralysed

Places 50

Let’s mean Peace

62

Christians who kill in Jesus’ name violate his teachings, believes Armando Frattini

52

The Humility of Hasira in Maghrebi Mosques Dr. Cleo Cantone gives an insight in one of the most ‘endangered’ crafts of North Africa, Hasira.

Overtures for dialogue; The Roman Catholic Church on Islam and Muslim by Dr. Mohammad Ali Shomali

What & Where Science

66 54

Listings of Events

The beginning of the Universe Hannah Smith asks; can science answer ‘Where has everything come from, and how did the world around us come to be the way it is?’

56

Putting Science in its Place

Health 58

Rise of Anorexia in young people The early detection of Anorexia Nervosa is vital to its cure.

60

Measles makes a comeback in Europe The potentially fatal illness is making a worrying return to the continent

Amir De Martino Chief Editor

he recent figures provided by the Office for National Statistics, the organisation responsible for extrapolating data from the 2011 census, has revealed an increase in the Muslim population to approximately 5% of the total population of England and Wales.

On a wider scale there are an estimated 45 million Muslims in Europe. According to a PEW Forum report, Muslims are expected to make up 8% of Europe’s population by 2030. Despite this increase, Europe’s share of the global Muslim population will remain quite small at about 3%.

So what can we expect to change for European Muslims?

For more than 900 years Europe has been an ideological battleground for many nations. Its ideological map is both complex and chaotic and its unity has not come without blood. Ethnic and religious minorities have had their share of suffering. Today, Europe is witnessing the formation of a new phenomenon; the birth of a ‘local’ Islam. Islam is no longer a religion brought by immigrants, often used as an element of ethnic cohesion, but a religion professed by an increasing number of European converts too.

What Islam offers to an ‘old continent’ that even now continues to export its intellectual products, is a way of life rich in spirituality, science, and a culture steeped in ethical values. It is undeniable that Islam holds a huge cultural and intellectual heritage which has once before assisted Europe. But more than that, Islam today can offer great internal serenity to the individuals of Europe.

European Muslims are in a favourable situation; despite all difficulties, they have a degree of freedom enabling them to realise the real potentialities of their faith. If the first generation of immigrants was unable to make much progress in the heart of the most proud Westerner, new European Muslims can be decisive elements in representing Islam in its most radiant and beautiful forms. Islam is not an oriental philosophy that is the by-product of a nomadic culture; its worldview can provide effective solutions to the moral and spiritual problems of the modern man/woman.

Hannah Smith believes the descriptions of the world provided by science and religions can sit side-by-side.

4

New Muslims in the “Old Continent”

medicines

Glossary of Islamic Symbols The letters [swt] after the name of Allah[swt] (God), stands for the Arabic phrase subhanahu wa-ta’ala meaning: “Glorious and exalted be He”.

The letter [s] after the name of the Prophet Muhammad[s], stands for the Arabic phrase sallallahu ‘alaihi wasallam, meanig: “May Allah bless him and grant him peace”.

The letter [a] after the name of the Imams form the progeny of Prophet Muhammad[s], and for his daughter Fatimah[a] stands for the Arabic phrase ‘alayhis-salaam, ‘alayhas-salaam (feminine) and ‘alayhimus-salaam (plural) meaning respectively: (God’s) peace be with him, her, or them.

New generations of Muslims born in the West and Westerners who embrace Islam are able to discern between cultural forms and true expressions of faith. They are a living demonstration of how the Islamic faith does not annihilate other cultures but offers the possibility of achieving an internal equilibrium, a middle approach between the material and the spiritual world. Muslims in the West must allow flexibility and at the same time be conscious of elements specific to cultures and immutable principles of faith. For example it is not necessary to dress in clothing that is particular to a geographic region, or to make excessive use of ‘Islamic’ terms when there exist good equivalents in the indigenous language, especially when they are trying to convey ideas and concepts to non-Muslims. We are not advocating a ‘European’, ‘American’ or ‘Arab’ Islam, but an Islam practised by people who adhere to different cultures and proudly maintain all those customs that are consistent with Islamic principles.

Today, more than ever we have an opportunity to present the tenets of our faith and to develop a richer culture. All believing men and women can contribute in articulating this belief system. The most important task is to realise our potentiality and make full use of it. With regards to those brothers and sisters who have come to Europe and are not well acquainted with the local vernacular, they can still give a good testimony of Islamic life with actions that reflect the beauty of their faith. And be sure that the value of actions can sometime be appreciated more than beautiful words. •

5

In brief

France

UK

In his message for the Roman Catholic Church’s World Day of Peace, Benedict also attacked moves to liberalise abortion and euthanasia, saying they posed a threat to the fundamental right to life.

The Vatican has recently stepped up its attack against moves to make gay marriage legal following gains in the United States, France and Spain.

UK Town Supports Mosque on Church Site Rejecting inflammatory calls by an antiMuslim party, British residents in the county of Shropshire on the Welsh border have voiced their support for turning a 19th century former Presbyterian Church in the town into an Islamic centre.

Poland

One of the residents told The Shropshire Star that: “It’s a very good thing that at long last Muslims will get their own religious and social centre in Oswestry.”

Controversy started after the Oswestry Muslim Society applied for planning permission to change the use of the 19th century former Presbyterian Church in the town into a centre for Muslim prayers. Later on, the far-right British National Party (BNP) urged people to write to Shropshire Council to object to the plans for the building, which is currently occupied by a furniture business.

Members of the far right party warned that they will stage ‘numerous days of action’ over plans to create the new prayer centre.

Poland to Reinstate Ritual Slaughter of Youth Parliament (MYP), led a winning debate recently in the chamber. “It was absolutely brilliant and a fantastic experience for all of us,” Sumaiya said.

“This was one of the best things I’ve ever done - something I’ll never forget for the rest of my life.”

The Maiden Erlegh School Year 12 pupil, who is hoping to study medicine at university said: “It’s such an honour [to be the first to speak in Parliament wearing a hijab] and I’ve been humbled by the response from everyone. Parliament should be representative of the population and there are so many Muslim women in the UK. I want to show we are into politics and are part of the future of the UK.” Sumaiya, from Lower Earley, opened a debate calling for the national curriculum to be overhauled to include wider life skills.

In Britain, far-right groups have been playing the immigration card to stoke sentiment against Muslims and immigrants. In November 2010, British police warned that the anti-Muslim demonstrations fuel extremism and harm social cohesion in Britain.

Hijab first for House of Commons A 16-year-old Muslim girl has become the first person to wear a hijab while speaking at the despatch box in the House of Commons.

Sumaiya Karim, Wokingham’s Member

6

Vatican–Italy

Facing angry reactions from its Muslim and Jewish population, Poland’s government has decided to amend its law to allow ritual slaughter one week after its ban following a decision from the European country’s constitutional court.

Two Muslim organisations are suing the French satirical magazine Charlie Hebdo after it published inflammatory cartoons of the Prophet Muhammad (s).

The court action is to “defend and support Islamic and/or Arabic people”. The two Muslim organisations are claiming a total of €780,000 in costs and damages.

France’s Muslims face job discrimination

“This is the quickest way to change the law, as a [new] bill by the government would require protracted public consultation,” Stanislaw Kalemba, the minister of agriculture, told Polish news channel TVP. Uproar followed a decision by Poland’s top court that the religious slaughter of animals is illegal. The Polish court considered the case following a petition by animal welfare groups.

Pope Benedict strongly reaffirmed the Church’s opposition to gay marriage, saying heterosexual marriage had an indispensible role in society.

His annual message, which traditionally centres on how to promote peace and how to reduce threats to peace, is sent to heads of state, governments and institutions such as the United Nations and non-governmental organisations.

Muslim scholars agree that Shari`ah provides a divine law of mercy that should be applied on all Allah’s creations, including animals. Islam also obligates followers to avoid inflicting any unnecessary pain.

The study concluded that a Christian citizen with an African heritage is two-and-ahalf times more likely to get a job interview than an equally qualified Muslim citizen with the same ethnic background.

The study was said to be the first to identify religion - rather than race or geographyas the source of discrimination in France.

Laitin expressed hopes that the study would help improve policies in France, where data about people’s religious and ethnic backgrounds is not collected by the government. “Without that information, it’s impossible to understand and fix situations where citizens are being discriminated against,” Laitin was quoted as saying.

Germany Second German region allows Muslim holidays The region of Bremen in northern Germany may well become the second of the country’s 16 states to recognise Muslim holidays.

His campaign against MI5 and MI6 is supported by Reprieve and comedian Frankie Boyle, who launched the legal action at a conference in December 2012.

More Mosques built in the U.S. despite growing Islamophobia The number of American mosques has increased dramatically in the last decade, according to a study released earlier this year by Ihsan Bagby, a professor at the University of Kentucky.

The drawings were “damaging to the honour and reputation of the Prophet Muhammad and the Muslim community,” according to the complaint made by the Algerian Democratic Union for Peace and Progress (RDAP) and the Organisation of Arab Union.

Muslims in France suffer from employment discrimination compared to their Christian peers who receive two-and-ahalf times more opportunities with equal qualifications, according to new research conducted by Stanford political science professor David Laitin.

Attorney General Andrzej Seremet, at the request of animal rights’ groups, argued that a 2004 amendment allowing ritual slaughter on religious grounds was unconstitutional in that it contravened animal rights legislation dating back to 1997.

Church remains opposed to gay marriage

French Muslims sue anti-Prophet Magazine

“I am delighted because Islam and Muslims are part of our city and part of our life. The agreement signed reflects mutual recognition and respect of mutual values,” said the mayor of the city state, Jens Boehrnsen, after signing the deal with representatives of the local Muslim community.

The deal will allow members of the community to take days off work for the Islamic celebrations, although they will not receive paid holidays.

The city state of Hamburg recently signed a similar agreement. Under that accord, Muslims in Hamburg will have the right to three religious holidays but will have to take them as part of their overall holiday entitlement as is the case for some regionally observed Christian holidays.

Until that point, it was up to employers to decide whether to grant Muslim staff religious days off.

USA Shaker Aamer, Guantanamo detainee, to sue British Intelligence for defamation

Researchers conducting the national count found 2,106 Islamic centres, compared to 1,209 in 2000 and 962 in 1994.

Although Muslims comprise only 1% of the American population, almost 14% of the religious lands investigations by the Justice Department’s civil rights division, were in fact related to Muslim schools or Muslim Centres.

Since the Sept. 11 attacks in 2001, the division has opened 28 matters involving construction of Muslim religious institutions.

“Of those, 18 have been opened since May 2010, suggesting that anti-Muslim bias in zoning is on the rise,” the report stated.

Ibrahim Hooper, spokesman for the Council on American-Islamic Relations, blamed the spike in cases on controversy stemming from a proposed mosque near the site of the Sept. 11 terrorist attack in New York. He said an opponent of that project wrote a manual on how to stop mosques. An Islamic cultural centre opened last year at the site in New York.

Muslim women in California raise awareness about hijab The last remaining British inmate in Guantanamo Bay has launched a defamation case against the British security services for making “knowingly false statements” to his American captors, reported The Huffington Post UK. Shaker Aamer, who is still detained in the controversial prison camp, 11 years after he was captured, has been cleared for release by both the Obama and Bush administrations, but never freed.

Muslim students at California State University arranged a hijab hand-out to their colleagues to educate them about negative portrayal of Muslim women by the media over the past decade.

“The goal was to teach what Islam really is because there’s so much negativity going around about Muslims in the media,” Amina Hasan, organiser for the Muslim Student Association (MSA), told the university’s news website.

7

United Nations

Iran Iran to continue uranium enrichment The head of Iran’s Atomic Energy Organisation Fereydoun Abbasi Davani was quoted by Iranian news agencies as saying: “The Islamic Republic will not stop 20-percent uranium enrichment at the demands of other countries”

NAM condemns Israeli settlement in Palestinian lands The Non-Aligned Movement (NAM) Caucus in the UN Security Council expressed “grave concern” over the continuing illegal Israeli settlement activities in the occupied Palestinian lands, including East Jerusalem.

Abbasi’s remarks follow media reports saying that the next round of negotiations between Iran and a group of international mediators could take place in January 2013.

Hardeep Singh Puri, India’s permanent representative to the UN and coordinator of the NAM Caucus in the Security Council, said NAM “condemns the recent provocative announcements by Israel, the occupying power, to construct 3,000 settlement units on confiscated Palestinian land” ... “in addition to declarations regarding the construction of another 3,600 settlement units”.

He added: “”NAM stresses that Israel’s settlement activities constitute grave breaches of international humanitarian law and violate numerous United Nations resolutions, including resolutions of the Security Council.”

Puri said it was also “causing extensive physical, economic and social devastation throughout the Occupied Palestinian Territory”.

The NAM Caucus called on Israel to “immediately cease its settlement activities and to abide by all of its legal obligations”.

Israeli Prime Minister Benjamin Netanyahu has said his government would press ahead with its settlement expansion plan.

In December, Israel granted approval for 2,610 homes in a new settlement in East Jerusalem and also floated tenders for several settlements in the West Bank for 1,000 new homes.

8

Russian nationalists have always considered the adoption of Russian children by foreign nationals, especially Americans, as a mark of inferiority.

Despite atmosphere of negativity between the two countries, Mr Obama is due to visit Moscow in the first half of 2013.

General Mayan apocalypse believers flock to Serbia’s pyramid mountain Local officials in Serbia reported that foreign visitors had flocked to a pyramid-shaped mountain in south-eastern Serbia, ahead of the Mayan-foretold ‘doomsday’.

Hotel beds near Rtanj mountain had been booked up well in advance. “We have never had foreigners here at this time of the year,” said Marina Zikic of the tourist office in Boljevac, the main town in the area. Some people believe the mountain is a source of unusual electromagnetic waves.

Other reports also claimed that China

Islam world’s second largest religion and growing CAIRO – Islam is the second largest religion in the world, with Muslims having the lowest median age among all religious groups, according to a new study.

“Muslims are going to grow as a share of the world’s population and an important part of that is this young age structure,” Pew Forum demographer Conrad Hackett said in a new study.

“The Global Religious Landscape” study

by The Pew Forum on Religion and Public Life found that Muslims numbered 1.6 billion, making up 23% of the world’s 6.9 billion population.

“The overwhelming majority (87-90%) of Muslims are Sunnis; about 10-13% are Shiite Muslims,” it said.

Three percent of the world’s Muslims are concentrated in Europe, while less than 1% reside in North America and less than 1% are in Latin America and the Caribbean.

The study also found that Muslims make up 6% of the total population in Europe.

The study, which is based on analysis of more than 2,500 censuses, surveys and population registers, also showed that Muslims make up the majority of the population in 49 countries, including 19 of the 20 countries in the Middle East and North Africa.

“Nearly three-quarters of all Muslims (73%) live in these countries,” it said.

Christians are estimated at 2.2 billion, making up around 32% of the world’s population, while Hindus numbered one billion (15%).

The study found that nearly two-thirds of Muslims (66%) live in ten countries; Indonesia (13%), India (11%), Pakistan (11%), Bangladesh (8%), Nigeria (5%), Egypt (5%), Iran (5%), Turkey (5%), Algeria (2%) and Morocco (2%).

The comprehensive demographic study found that the majority of Muslims are concentrated in the Asia-Pacific region, where six-in-ten (62%) of all Muslims reside.

Although Muslims are a minority in India (14% of the total population), India nonetheless has one of the largest Muslim populations in the world, the study revealed.

The landmark study also showed that Muslims have the lowest median age among all religious groups in the world.

“Globally, Muslims are younger (median age of 23) than the overall global population (median age of 28),” it said.

The study said that half of the world’s Muslims are under the age of 23 years.

It showed that Muslims are youngest in sub-Saharan Africa (median age of 17), followed by the Middle East and North Africa (23), Asia and the Pacific (24), North America (26) and Europe (32).

“Muslims are younger than the general population in each of the major regions for which data are available,” the study said It noted that Muslims in North America are aged 26 years compared to 37 years among the general population.

European Muslims are aged 32 compared to 40 years in the general population, Asia and the Pacific (24 vs. 29), sub-Saharan Africa (17 vs. 18) and the Middle East and North Africa (23 vs. 24).

Russia Moscow bans US families adopting Russian children President Vladimir Putin confirmed a ban on Americans adopting Russian children as a response to a US law aiming to penalise Russian detainees held under suspicion of violating human rights.

He called the Magnitsky Act “poisonous to the relationship between Russia and the US”.

arrested nearly 1,000 doomsday ‘cult’ members during a Chinese crackdown on doomsday rumour-mongers.

Putin suggested the US government should look at its own “medieval” treatment of Guantánamo Bay detainees.

“People there go around in chains, like in medieval times. If we did this we would have been eaten alive. But for them [the reaction] is just silence”, said Putin.

9

Making Sense of the New Census

I

t has been ten years since the UK Government last conducted a survey of the whole UK population. This exercise is known as the Census.

The term itself comes from Latin word censere, to assess, used by the Romans of 500 BC. However the Romans were not the first nation to do this kind of exercise - in fact records of censuses go as far back as 4000BC. In modern times the census provides important information to enable us to understand the social and economic composition of society. It tells us, for example, how many young people there are within different age groups, so that schools and colleges can be built in the right places. The national census also provides information on family size, health, employment and use of transport.

It is interesting to note that the 2001 UK Census for the first time in modern British history included the question ‘what is your religion?’

In general past governments have been reluctant to include questions related to religious affiliation. This reluctance has worked against Muslims, first by denying official recognition of Islam as a religion and secondly by playing down its size, preventing Muslims from being considered a large constituent of the national population.

The Muslim community had to work very hard to ensure the census included the

10

By Ibrahim Aarif

religion question - it needed years of campaigning, lobbying and working together with other faith communities in the UK. According to the 2001 census, 1.54 million Muslims lived in England and Wales, where they formed 3.3% of the population The data from last year’s census is gradually coming through giving us a clearer picture of the make-up of British society.

The 2011 census estimates that there are now 2.7 million British Muslims, with almost half of them living in London.

Although this increase can be regarded as good news the community still suffers from the kinds of problems identified in the last census. In fact little seems to have changed for the better.

As far as Muslims are concerned unemployment is still disproportionally high along with poor education and overcrowded housing. The problems are compounded by systematic media hostility making the situation so bad that Lord Leveson could not ignore citing it in his recent inquiry into the British press. In fact Islamophobia has been instrumental in manipulating public opinion to the extent that half of all Britons believe that there are too many Muslims in Britain and that they are a problem despite the fact that many Muslims from Pakistani or Bangladeshi families born in the UK take more pride in being British than any other immigrant group.

Sensationalising the rapid growth of Islam and the Muslim population to “takeover” proportions has further aggravated relationships with other communities with Muslim men being abused, mosques being attacked and Muslim women being singled out in society.

The data of the new census also shows that despite increased ethnic diversity in England and Wales since 2001 white British people still represent 80.5% of the population. This data tells us that those alarmist voices warning of an imminent Islamisation of Britain are nothing more than scaremongers and share the responsibility for the suffering inflicted on many Muslim families.

Although Islam continues its steady and slow growth in England and Wales, it is those who describe themselves as having “No religion” who occupy the second most common category representing more than a quarter of the population (25.1%; 14.1 million), up from 7.7 million (14.8%) in 2001. Britain appears to be rapidly losing its Christian character. •

11

Youth Matters Muslim Youth and Drugs:

Ghazaleh Kamrani

Mirsaeed

The Reality

“It only happens to others.” “My son or daughter would never do such a thing they are good kids. They stay out of trouble.” Are you really convinced this is true?

Unfortunately, these statements are all too common and are a reflection of the state of denial and/or naiveté in which we live.

The sad reality is that there are more Muslim youth involved in drugs than we wish to know about. Drug use among Muslims is a creeping enemy that involves the abuse of substances ranging from the inhaling of household products (paint, sprays, glue etc.) to shooting heroin.

Regardless of their gender, age, economic or social status, or ethnicity, Muslim youth are not immune to the dangerous world of drugs. And the more we deny this problem, the worse it will get.

When we began writing this article we thought we would find only one or two youth that may have dabbled in drugs. But what we learned was shocking. The following experiences are two accounts of Muslim youth’s involvement with drugs. Both individuals come from upper-middle class backgrounds; they both started out experimenting with marijuana. However, the two of them live very different lives today.

We begin with Muhammad. He attended private school most of his life, received good grades, and participated in sports.

Muhammad had a hard time fitting in with the other students at school, so he began associating with the wrong type of friends.

By the time he was 16, he was drinking al-

12

cohol and smoking marijuana. Within two months of his first use, he was smoking marijuana three times a week.

He told us how and why he started, “I was on a trip with a friend, and we were approached by a total stranger who offered us marijuana. It was just something to do.

I never previously contemplated using it. It was peer pressure. I wanted to fit in, so if my friends were doing it, I needed to do it too. In retrospect, I had an identity crisis. I didn’t have a strong sense of self-worth and I definitely did not have a Muslim identity.

The combination of wanting to fit in and not knowing who I should be didn’t give me any reason to avoid using marijuana. Using it became a method to escape reality.”

The point is that our teens don’t even have to actively seek drugs. Simply being in the wrong state of mind and feeling negatively about himself and his parents made Muhammad vulnerable to suggestion, and that was all that was needed to convince him to try marijuana.

Muhammad explained that his negative associations had to do with losing respect for his parents. Muhammad had an attitude of “What do they know?” towards them, and their relationship suffered from poor communication. “The farther I got away from family ties, the closer I got to shady types who were involved in nefarious activities”, he explained. “High school is all about fitting in. You are with the same people day in and day out, so you want to become like them.”

After a bad experience with marijuana, Muhammad stopped using it. Starting college and leaving his old high school friends was also a way out for him. He didn’t feel pressured into fitting in with anyone in college. “If you are still with the same group of friends in college, you are finished. But for me, I left them behind… I had a new beginning.”

The second Muslim youth who succumbed to drugs is Nour. She also started with marijuana, but at a much earlier age. Unfortunately, Nour’s story is far different from Muhammad’s - we were unable to speak to her directly because she is in prison. We interviewed her father, Fuad, who told us that the signs of use were there, but he didn’t pay attention to them until it was too late.

He admitted that he and his wife, from whom he is now divorced, fought a lot.

He described his family as “dysfunctional.” Fuad said that Nour felt inadequate and suffered from low self-esteem” Fuad felt that her drug abuse began with experimentation. “At that age, kids always experiment with all the things society tells them they shouldn’t.” This desire coupled with a dysfunctional family set the stage for her drug use.

When Fuad attempted to take charge of the situation, it was already too late.

Nour was addicted to heroin, the most addictive drug of its kind. She only stayed sober long enough to graduate from college but she soon resumed her life as an addict. Fuad said that his daughter feels that she can “have fun now, and wise up later... “The problem with this mentality is that only 5% of these addicts ever get the chance to wise up. The rest die from an overdose, get killed, or end up in jail.”

“My daughter is 20-years old and can’t support her expensive habit on her own, so she resorts to illegal activities”, laments Fuad. “She’s now in jail for smuggling and stealing.”

Reasons Youth Use Drugs As the above accounts reflect, the main reason youth use drugs is to feel popular or fit in. This desire coupled with feelings of insecurity and curiosity can motivate them to do things that they know are wrong. Many aspects of middle school and high school life conflict with Islamic teachings: dances, dating, parties and revealing clothing. If they are not counterbalanced with alternatives, Muslim youth will justify engaging in bad activities to satisfy their desire to fit in. Solving the problem of youth involvement in drugs requires youth, parents and the community to work together.

Here are some pieces of advice:

14

“Muslim teens shouldn’t just look for other Muslims, but good ones. I smoked my first cigarette with my Muslim friend in the alley behind a masjid.” Muhammad To Parents As parents we must first look at how we raise our children. Open communication between parents and children must be established and encouraged. All too often, parents are naïve of their children’s surroundings, while their children are eaten up by society. Many families are lacking a full system of discipline. Parental expectations need to be well de-

thing haram, it gets cracked and it leaks.

The more your cup leaks, the sooner it will break, and the easier it becomes to do more haram.

If your Islam isn’t established by the time you reach high school, you will submit to the pressures. Keeping good company, avoiding tempting situations, and striving to practise Islam fully are the best measures for staying away from drugs.

To Community It is imperative to provide alternatives to the many temptations present in our society. Classes, sports, and social gatherings should be offered to youth. Friday and Saturday night activities are especially important for older teens. Youth should be the focus of what happens at

I Want to Talk to Me.

By Nadia Jamil

Sometimes I like to establish an honest dialogue with myself. I feel words can cut like knives but they also can heal.

Who is my enemy? Me, myself...after the devil of course.

Set yourself free of demi-Gods. Stop pleasing them, stop trying to impress them and stop trying to expect anything from them. They are like lizards of different colours, their actions are different yet they are still lizards. They’ll jump on you from every direction, very sharp, clever and fast.

Don’t let them deviate you from the right path. Hold on fast to your faith. Don’t ever let it go if you have hold of it now.

I am caught in an illness and the disease is unseen and it has entered my blood and is running through my veins.

The disease of self-admiration, anger, pretentiousness, prejudice, envy, and backbiting. I call myself a believer and think I have done a huge favour upon God by following His commands.

fined, and consequences for not meeting these expectations must be in place and enforced. Muslim parents living in the West must be equipped to meet the challenges of raising teens in a secular environment.

the Islamic Centres.

Parents should get closer to their children. They should not try to cover up subjects like drugs and sex. We would be foolish if we believe that our children will never see or think about them, or even use them.

We must openly talk about drugs and remove the tape from the sealed box that we’ve thrown into the darkest corner of our closet. Open forums on issues such as drug use must also be made available.

In this manner, teens will realise that they are not alone in feeling affected by the pressures of school and society.

To Youth It is important that Muslim youth associate with other good Muslim youth in order to enjoin what is right and forbid what is evil. Muhammad, whose story was shared earlier, told us, “Muslim teens shouldn’t just look for other Muslims, but good ones. I smoked my first cigarette with my Muslim friend in the alley behind a masjid.”

Religion is like a cup. Once you do some-

We must be mindful, however, of the false sense of security some parents feel because their families are active at the masjid. Some parents are absolutely clueless about their children’s problems.

Our youth need to feel as though they belong. We must accept the fact that our children are susceptible to all the evils in our environment. The only way we can truly protect our children is to start interacting with them so that we understand the pressures they face.

The voices of youth in this article are calling out - they are just like the voices of your own children. •

I have fallen inside this rabbit hole. The deeper it gets the more I regret it and it’s not pleasant. I have seen the tricks of the devil and have fallen prey to his illusions. I do not hold diamonds in my hands, rather I hold leeches trying to suck out my inside prophet The light of truth only lies outside this rabbit hole so I keep climbing up and keep reciting ‘all praise belongs to God, the Lord of the worlds and the Master of the Day of Judgement’.

I have emblems of faith on my dress yet I am not rid of this rabbit hole. Some of us rejoice to the tricks of the devil, while others struggle for a way out. No one wants to give a helping hand to anybody and those who want to get out are stuck as the smoke screen of this party is making it hard for them to see.

How sad is our situation that there is no one standing outside to help as all of us have gone down the hole to enjoy the show. Sadly, we are the show, having bought the tickets to this party at the price of our souls.

What sadness, what loss! But wait a moment! I see someone’s face in this mist. I want to reach out but get pushed away each time and get dragged down by drunks. I can see him waiting, I can hear his cries but there is too much chaos, too much noise, as this party goes on and the rope towards God keeps hanging in the middle of the mist. No one cares! Yet, there are a few who have probably made it out. They are those who I’m sure have shattered their demi-Gods. They have struggled hard and have cured the disease. I try to do the same, but I need Your help.

Please! •

15

Religion: a Joy or a Burden

By Mirsaed

W

henever I attend a religious ceremony, I see worshippers with sorrowful faces and tears flooding from their eyes, engaged in prayers and reciting supplications. All these sad emotions around me make me wonder whether in a religious establishment, a place where people can contemplate their relationship with their Creator and feel closer to Him, wouldn’t it be more logical that we should be happy and not sad? Why are these gatherings mostly associated with sadness and mourning?

In one of my visits to our local Islamic Centre, my eyes caught sight of a large sign in front of the door. The message on the sign captured a delightful response

16

to my question: “Religion, Joy and Life”.

It also answers a question in the minds of most modern young Muslims. Would faith lead them to a happy and fulfilled life or a life of emptiness and sadness?

Should they practise religion or just be happy being nominal Muslims?

God, our creator, has given us the ability to think and reason. By installing in our nature certain characteristics, God has provided us with a comprehensive program (religion) to help humanity reach a common goal, one He intended for us.

The main themes of this program are classified as; Faith in God and rejection of polytheism; belief in Resurrection and fair judgement; faith in the divine mes-

sengers; worship and serving of God with devotional practices; acquiring virtues such as chastity and piety and keeping away from immoral mischievous actions such as lying and oppression.

incurring problems and misrepresenting ourselves. In short, from the perspective of a non-Muslim and even of a Muslim youth some actions may portray our religion as despondent, joyless and one-dimensional.

In regard to the way we express ourselves as believers, I am fully aware that in religious gatherings we may share similar experiences. Whenever humans are placed in a spiritual environment, they begin to lament their bad deeds and become tearful. I am also aware that the very awesome experience of the presence of God brings tears to our eyes.

This is a natural matter, especially for Muslims who have a delicate disposition.

But if we look at our faith solely from this angle unaware of its dynamism, we risk

By implementing our faith in our social interaction with others, especially people from different religions and especially youth, we should feel joy and vivaciousness in the depths of our hearts which should help us to present ourselves as full of energy.

Faith can bring spiritual joy to our bodies too. Physical health is one of the most important results. In the case of physical purification, Islam invites people to cleanliness by prescribing purity through acts such as ablution. A practis-

ing Muslim is always clean, well ordered and perfumed; his face reflects the beauty and kindness of the Prophet of mercy, Muhammad(s). Happiness and religious passion should be visible in the face of all Muslims.

The purpose of the teaching of our religion is to approach life with happiness and a smiling face as our Prophet did; anything else is an injustice towards our beloved Islam and its glorious civilisation.

Our duties as Muslims do not end with our obligatory personal duties. Our duties extend to our relations with others. A dynamic faith is shown in the spiritual, social and practical approach of its followers. Our behaviour in schools, universities, work-

place, how we dress, eat, and go about our day to day contact with others, can all be seen as a reflection of our religion and how Islam is taught to us.

In a world when having a religious belief is like holding fire in our hands, we should not take our faith lightly. Today more than ever we should be united and acquire the knowledge about what Islam really wants us to be. Islam is all about practicality and balance, so we cry if we must and repent for our sins, but we should not be so swollen in our sorrow so that we cannot exhibit the happiness our religion makes us feel inside. •

17

ARTS

In The Spotlight Egyptian-born British artist Moustafa Hassan is an Arabic calligrapher and painter based in London.

Moustafa’s knowledge and practice of the art of calligraphy has been honed since 1975 in pre-eminent cultural institutions in Egypt, and his productions have been exhibited in the UK as well as various countries of the Middle East.

Moriam Grillo Every month our arts editor Moriam Grillo will explore the wealth of creativity inherent in the Islamic world and highlight the achievements of contemporary Muslim artists as they convey the richness of Islamic culture through the pure principles of the faith.

His works assimilate the traditions of Arab painting and Arabic script, incorporating the stylistic forms of letter shapes from ‘Square Kufic’ and ‘Thuluth’ to ‘Persian’, and adapt them to the formal conventions of modern and contemporary art.

Through his work, Moustafa aims to spread awareness of the classical styles of Arabic calligraphy, so that his artistic output beautifully combines education with aestheticism.

I had the pleasure of meeting the calligrapher and painter Moustafa Hassan at a presentation he gave on the art of Islamic calligraphy in London last month. Moustafa has practiced the art of calligraphy since 1975. He studied in Egypt, the country of his birth, before moving to the United Kingdom where he is now based. During his talk, he shared his passion about the craft with an audience of students and gave laboured demonstrations on how to replicate the important and subtle proportions of each letter.

“I have a passion for art and this combination with my calligraphy skills, enhances the expression of the beauty of the Arabic calligraphy. For example, there are calligraphers who are very good at calligraphy, they follow the rules of calligraphy but they do not have an artistic talent. So their work is limited in artistic expression. Similarly, there are painters who are not calligraphers so they cannot display sacred texts in true form and beauty. It is much like reciting the Qur’an. One can read Arabic and recite what is read, but it will not necessarily move the listener in the same way as the one who is reading with Tajweed [correct pronunciation and rhythmic recitation]. The beauty comes from following divine rules and form. This is a matter of discipline which leads to perfection. The skill of every artist is from talent which is a gift from Allah, Great and Glorious.”

Arabic calligraphy is an ancient art form, it initially developed as a means of preserving the message of the Quran which was revealed to the Prophet Muhammad(s) over fourteen centuries ago. Before this time, Arabic writing was very square. A style of letter writing called ‘Kufic’ was most popular and in everyday use. It was a very simple letter form but served its purpose well. As time went on and the Arabic language was being used more and more to convey the beauty of the message of Islam,

the kufic script was used initially but new styles were emerging. It was the intention of reflecting the grace within the meaning of the words that led to a new formation of the Arabic letter in 4th/10th century being developed by Muhammad Ibn Mughla. He developed a theory of Arabic writing and created a new style of lettering.

This letter style which is known as ‘thuluth’ is unlike the kufic script as it is cursive and measured.

Ibn Muqla was a 10th century master calligrapher, famous for his prolific work in Arabic calligraphy. He systemised the writing of Arabic according to rules of proportion, shape and form.

He invented the measurement of the Arabic letters according to the ‘dot’ or ‘nuqta’ as it is traditionally known.

The dot marks the fundamental measurement of the height, width and curve of every letter. From the measurement of the first letter ‘alif’ comes the alignment and measurements of the rest of the letters.

techniques to do this, from screen printing to digital imagery, painting and, of course the traditional gum Arabic based ink and the hand carved nib of the reed pen.

ing the skills he has acquired with audiences far and wide in the hope that they too will come to understand the reverence, subtlety and beauty of the craft.

The reed is the instrument of choice for producing authentic calligraphy.

He had emphasised the importance

“Arabic calligraphy is the main art of Islamic art. It expresses the glory of The Holy Qur’an. The words of

An illustration of the work of ibn Muqla

“He is one of the most important men in the history of Arabic calligraphy, for without him we would not have the Arabic script that we see today in text books and most importantly the printed Qur’an we read.” adds Moustafa.

Through his work, Moustafa aims to spread awareness of the classical styles of Arabic calligraphy, so that his artistic output beautifully combines education with aestheticism.

“My inspiration for Arabic calligraphy is derived from my faith in Islam and the history of Islam. This is combined with my love and deep understanding of the importance of the Arabic language itself. I believe Arabic can be used to express any subject to its full capacity and beyond, simply because of its great power as a language and letter form.”

His works assimilate the traditions of Arab painting and Arabic script which he adapts to the formal conventions of modern and contemporary art. He uses a variety of

Composition Title “Safinat Al Iman wal Aman” (Ship of Faith and Safety)

Composition Title: “Bismillah Tughra”

of the angle of the nib, during his presentation, he explained further:

The Creator of all things divine and beautiful. I believe just as the audible sound of Arabic language is given importance with implementation of tajweed, so should the promotion of the importance of the rules of correct writing of Arabic Language be given its due.” •

“The importance of the angle of the nib is to create variance in the thickness in the writing and to be able to transform from various cursive points of the letter strokes with flow.

The angle of the nib differs from script to script for example, ‘Naskh’ and ‘Thuluth’ script is 45 degrees.

The scripts; ‘Riqah’ and ‘Diwani’ require 30 degree angles.”

A purist in his application, Moustafa dedicates much of his time to shar-

Moustafa Hassan teaches Arabic Calligraphy at The School of Oriental and African Studies in Central London. His work has been exhibited in the UK and throughout the Middle East.

Composition Title “Poetic Horse’ In Thuluth style

18

19

PLACE TO BE

THE

Photography

T

Museum of Islamic Art, Doha, Qatar

L

messages in a modern context. This invites the viewer to witness an unknown reality without being coerced into a falsified propaganda which is often the result of most media coverage in this region.

ight From The Middle East is a very powerful and emotionally evocative portrayal of the voice of the Middle East today. The exhibition, subtitled ‘new photography’, is an attempt to apply new approaches to social representation of the Middle East through the medium of photography.

The results are divided into three categories:

he museum, the design of which is influenced by ancient Islamic architecture, is situated in a purpose built space that spans 45,000 square metres and contains a restaurant, cinema, gift shops, cafe, library and vast gardens. Situated on a “stand alone” island on the waterfront in Doha harbour, this museum houses a world class collection of Islamic art in metalwork, ceramics, jewellery, ancient manuscripts, woodwork, textiles and glass as well as featuring ‘pop up’ exhibitions which currently include:

Recording, Reframing and Resisting.

Through these subheadings the audience is lead unapologetically through pictorial narratives which use the medium of photography tto define its own end.

‘Arabick Roots’; an exhibition tracing the untold story of how Islamic knowledge inspired the revolution in Europe and an ‘Islamic Glass’ exhibition. Both exhibitions will be available to view until April and January respectively.

Recording

HERITAGE

Mosque lamp Material and technique: Glass, gilded and enamelled Origin: Egypt (or Syria), Mamluk period, c. 1354-61.

This large glass lamp has a sharply wasted body with a flaring upper section and a globular lower section with a flattened base. It stands on a low foot and has six suspension rings for hanging. The decoration, executed in gilding and coloured enamels, is in three main registers.

In the upper section, a bold inscription in blue enamel is divided into three sections by large roundels. The wording of the inscription, taken from the Holy Qur’an, reads, ‘Allah is the Light of the heavens and the earth. The likeness of His Light is as a wick-holder wherein a light is.’ This is the beginning of the text known as the Light Verse (24/ 35), which was often placed on lighting implements.

20

Light From The Middle East: New Photography

Within the three roundels there is a short declaration, ‘Glory to our master the Sultan, the King’.

The middle register contains an elaborate and very fine pattern of interlace. The bands of the interlace have been left plain, while the surrounding ground has been filled in in red and blue enamels. This would have made the design glow when the lamp was lit. The main feature of the lower register, which fills the flattened base, is a repetition of the inscribed roundels that divide the inscription at the top.

This section is used to record for posterity current events in the Arab world. Documentary photography is used in this section and conveys conventional approaches to journalism but without the air of censorship which hangs over similar portrayals when conveyed through the international press.

It is an opportunity to see how visual language changes with different cultures and in differing political and historical contexts. It is also an invi-

Resisting

tation to question the reliability and accuracy of the photograph.

Reframing Reframing depicts a reworking of lesser known and iconic imagery from the past through the use of pastiche and tableau styles.

The photographs often revisit clichéd anthropological accounts of the Orientalists’ vision of Arabia and its surrounding regions. This ‘tonguein-cheek, approach gives each work a distinct gravitas which, in turn, establishes authenticity of dialogue within the western art world. ‘Reframing’ successfully reinterprets them in order to reinforce socio-political

These photographs lead the viewer through a series of narratives which initially dictate an expectation of the photograph toward authenticity and accuracy. Images in this section are altered, often digitally enhanced and distorted through blurred focus, scratched negatives or even burning. In some way, these processes reflect attempts in redefining the context in which the photojournalistic approach insists the viewer sees the truth, ultimately questioning and redefining it on its own terms.

This part of the exhibition is certainly the most interesting. • Light From The Middle East: New Photography is showing at The Victoria and Albert Museum in London until April 2013.

The lamp is thought to have been made to hang in the mosque of the Mamluk sovereign Sultan Hasan, who ruled between 1347-1351 and 1354-1361.

This information has been obtained from the V &A catalogue.

21

Politics

and then in Bahrain, means: ‘The people want the downfall of the system’.

The old system of crony capitalism could no longer survive in Egypt, in the same manner that the 2500 year-old oppressive system of the Persian kings could not withstand the innate human urge for freedom.

Winters of Discontent: From Tehran to Cairo

Those who do not learn the lessons of history are condemned to repeat them.

Mubarak, who would soon be ousted, could have learned a lesson from the very Shah who found his last refuge in a grave in Al-Rifai Mosque in Egypt, but he did not pay heed. Perhaps like the Shah he felt invincible. Perhaps he felt that the people actually loved him. A preposterous supposition but dictatorship soon turns into neurosis. Dictators are bound to become crackpots. Perhaps like all dictators he was surrounded with docile, spineless, close aides who would filter or spin all of the news about the simmering discontent.

With the Egyptian revolution in full swing, Tahrir Square became a household name around the world. Successive days of defiance against the Mubarak regime brought Egypt’s modern-day Pharaoh to his knees. He might have sent the camel rid-

ers to attack the demonstrators in Tahrir Square, but the four-legged animals and two-legged thugs who rode them were no match for the courageous men and women who were ready to die in order to achieve their objectives.

Lessons from Past Winters Three decades after the Islamic Revolution of 1979, regional dictators have fallen one after another. Here are the body counts: The Shah is buried in Cairo; Iraq’s Saddam Hussein in Al-Awja in Tikrit, Iraq; Qaddafi at an unidentified location in the Libyan desert. As for those still living, Tunisia’s Ben Ali is an exile in Saudi Arabia while Mubarak is in Egypt fighting legal battles and ill health.

At the height of the nascent Islamic Awakening, a more proper moniker for the so-called Arab Spring, some of the leaders of this Awakening may have tried to assuage the concerns of alarmed Western leaders by stating that their revolution had nothing to do with the Islamic Revolution in Iran. However the similarities are plenty and all too apparent.

Take for instance the Egyptian revolutionaries’ tactic of appealing to the army to declare its neutrality. This is reminis-

cent of Tehran 33 years ago where demonstrators placed flowers in the barrels of the guns, chanting: Artesh baradar-e mast. (The army is our brother). This tactic was the lynchpin of the success of these revolutions. In any revolution where the revolutionaries, either unwittingly or through their naïve idealism, open a new front against the army, that revolution is bound to suffer setbacks and may even be suppressed and become a total failure.

What were the revolutionaries doing in Tahrir Square when the call to prayer would be made? Naturally they would all stand facing Mecca, performing congregational prayer. That is exactly what the demonstrators in Iran were doing in the months leading to the collapse of the Shah’s regime.

The Islamic Revolution of 1979 in Iran is an inspiration for the current awakening not only in the region, but throughout the world. The revolution is also a lesson for all dictators that it is impossible to rule without the consent of the masses and there comes a time when the dictators who have been deaf to the popular demands will be relegated to the proverbial dustbin of history. •

By Reza Murshid Winter of Discontent Tehran 1979 T.S. Eliot famously called April the cruellest month. While that may be true for a poet like Eliot, for modern kings and autocrats no month is more cruel than January.

As he was bidding farewell to his entourage at Mehrabad Airport, the King of Kings might have had a premonition that this would be his last flight out of his country. The winds of change had been blowing for months; angry demonstrators had taken to the streets, defying the king’s mighty well-equipped army. Some of his military commanders had hoped that a number of bloody crackdowns on demonstrators would have brought an end to the unrest.

There is a black and white photo showing Mohammad Reza Pahlavi on the tarmac of the airport, a coterie of his aides and

22

his wife standing next to him, and an Imperial Army officer dutifully planting a kiss on the hand of the departing, and soon-to-be-deposed, Shah of Iran. Everyone who has seen that picture will have realised that the Shah, who never showed any such emotion in public, has tears in his eyes. He had a right to be sad, as the dictator who was the darling of the West, a man who had himself been the host of hundreds of dignitaries and world celebrities in his posh palaces in Tehran, was to start the life of a vagabond, an international pariah, shuttling from airport to airport in search of a safe haven.

During his reign, the Shah had made many revolutionaries leave their homeland and eke out an existence as exiles in various capitals in the world. Now the Hand of Fate was feeding the tyrant his own medicine.

A terminally ill Shah fled from Iran to the U.S., from there to Panama and then end-

ed up in Egypt. All the while the people in his homeland were demanding his return so that he could be put on trial for the cruelties of his henchmen, men with little respect for themselves or their countrymen, the minions of his royal dominion who enriched themselves at the expense of the poor and who presided over one of the most dreaded secret police apparatus in the world, the SAVAK.

Winter of Discontent: Cairo January 2011 Thirty two years later the people of Egypt, the very land where the pariah Persian king was buried took to the streets of Cairo. If dead men could hear, the pariah king would have certainly heard in his grave the chants of ‘Al-Sha‘b yurid isqat al-nizam’ right above him. The rhythmic line in Arabic that had been chanted in a domino fashion first in Tunis, then in Egypt, then in Libya

23

Book Introduction

“Evil Arabs” and

Anxious Americans

By Mohsen Biparva

R

epresenting Arabs or Muslims as evil has a long history in the West. There is a deep sentiment of Western superiority over Arabs and Muslims in general running through European and North American culture. In the nineteenth century, European colonial powers revived and utilised different aspects of the Middle

24

Ages’ mythology against Arabs to legitimise their colonial conquests. This was particularly true of France in its conquest of Algeria, and is demonstrated by the popularity of orientalist paintings during the colonial years.

Across the Channel, the image of nonwhite people, who are described as “halfdevil and half-child” in Rudyard Kipling’s

famous poem “The White man’s Burden” dominated western culture, even at the beginning of the 21st century. Kipling dedicated his poem to the United States as it began its colonial expansion in Philippines in 1899, but the image of non-white people as “halfdevil and half-child” still runs deep in the western imagination.

”Evil Arabs”, as its author says, ‘is a film study written to encourage the American cinematic audience to look with a more critical eye at the depiction of the “evil” Arab.’ The book is inspired by Jack Shaheen’s famous book “Reel bad Arabs”. Shaheen catalogues Hollywood films portraying Arabs as evil. He then challenges this stereotypical image of Arab people and draws our attention to certain conventions dominating the portrayal of Arabs in Hollywood.

Among them he identifies “Arab Kit” or “Instant Ali-Baba Kit”, which includes things like curved dagger, magic lamp, giant feather fans, water-pipes, fake black beards, exaggerated noses and of course the veil.

are not stable in our ideological and mythic structure as we might profess’ and he adds that ‘consequently these films frighteningly and sadomasochistically entertain us’. He argues that although it is rather easy to dispute the realness and the accuracy of these stereotypical Arabs, the disturbing fact remains that we enjoy watching them.

Semmerling asserts that the films analysed in his book ‘demonstrate that we

opposed to progress and civilisation.

This makes white European-American

coexistence with the savage impossible on any basis other than subjugation.’

The book analyses five films and two TV series in depth and dedicates a chapter to each. It starts with The Exorcist (1973) and includes Rollover (1981), Black Sunday (1976), Three Kings (1999) and Rules of Engagement (2000).

One of the interesting concepts that he uses in this book is the idea of the ‘American frontier myth’ that he borrows from Richard Slotkin. The American frontier myth according to Slotkin ‘centres on the conquest of the wilderness (western frontiers) and the subjugation or displacement of the native peoples who originally inhabited it so that “we” Ameri-

Tim Semmerling is successful in his core argument which is to demonstrate the fact that the “Evil Arab”, or rather the evil Muslim in the age of the “war on terror”- reveals more about American myths and ideologies than Arabs and Muslims. He shows this through the idea of “savage war” and the “frontier myth” and by showing us Like Jack Shaheen, the extent to which Tim Semmerling shows the hero is always us, when a racial, ethan American person Tim Semmerling shows us, when a racial, ethnic or nic or religious group whose style is modis vilified within a religious group is vilified within a popular culture, elled after the white popular culture, innomale frontier hunter, innocent people eventually suffer the catastrophic cent people eventually cowboy, corporate consequences. suffer the catastrophic manager or military consequences. In this man, an intrinsic part book, Semmerling of civilisation who is identifies the constituin an endless battle with the uncivicans might achieve “national identity, a ents of America’s resentment or in his lized and savage villains. But again, democratic polity, an ever-expanding words “socially allowable phobia” toas he puts it, this reveals more about economy and a “dynamic civilizawards Arabs. Among them, he identithe American psyche, its self image, tion”. He argues that because of the fies the destruction of the American its fears and its anxieties, rather than United States’ specific history and the public’s trust in their government and proving anything about Arabs. • relatively long period of expanding military after the Vietnam War, the oil westwards, the frontier myth is deepcrisis of 1970s and the rise of the PLO ly inscribed in the American psyche.

(Palestinian Liberation Organisation) Tim Jon Semmerling, The central feature of this myth is of around the same time. These elements “Evil” Arabs in American course the constant struggle against together with the Arab-Israeli wars Popular Film: Orientalist nature, native and non-white peoples, shattered the American public imagiFear, University of Texas violence, and conflict. Therefore accordnation of the Middle East. Now it was Press, Austin 2006 ing to this myth the American collective not a child-like, containable colonised Tim Jon Semmerling is consciousness usually tends to imagterritory. It was proved to be unsafe an independent scholar ine itself in an everlasting battle with and uncontrollable. This shattered in the Dallas/Front World nature and native people, or in other imagination causes a great deal of area who holds a PhD. in words, a “savage war”. anxiety, and this is where stereotypes Near eastern Languages are brought in to help. Stereotype proSemmerling argues that ‘the concept and Cultures from Indiana vides a false but clear cut image of of “savage war” is based on the belief University. the evil other, and helps the public to that the enemies are “savage” and, by cope with its anxiety - the anxiety of the combination of their “blood” and confronting the unknown. culture, are inherently incapable of and

25

Opinions

Book-Burning & Genocide

By Mohsen Biparva

We are all familiar with the famous quote or rather the poem by Heinrich Heine: “where they burn books, they will ultimately burn people also”. In this passage of the 1821 “Tragedy of Almansor”, Heinrich Heine refers to the burning of the Qur’an by the Spanish Inquisition. In 1499 thousands of Arabic manuscripts were burnt in the public square of Granada, where at the same time nonbelievers were also put on fire; mostly Jews and Muslims. Ironically in 1933 when the Nazis started their book-burning campaign, Heinrich Heine’s books where among so called “Un-German” and “degenerated “books and condemned to be torched. Heine was right, in both incidents, the Spanish Inquisition and Nazi Germany, book-burning tragically led directly to burning of people.

Heinrich Heine’s words came to life once again 20 years ago when the National and University Library of Bosnia and Herzegovina (NUB) was set alight with its 1.5 to 2 million volumes and 150,000 rare books and manuscripts.

N

ext time you visit the National Gallery in London (walking through room 18 to be exact), pause for a minute and try to find a painting called “Saint Paul Preaching at Ephesus” by the French painter Eustache Le Sueur. The painting in the National Gallery is probably a sketch of the large-scale painting housed in Notre-Dame in Paris. The painting of course depicts Saint Paul preaching at Ephesus (very similar to Raphael’s paint-

26

ing Academy of Athens), but what is striking is the scene in the foreground.

There is a pile of books and scrolls with someone clearly trying to put them into a fire.

According to the New Testament (Acts 19:19-20) Saint Paul’s preaching was so influential that a group of Jews and Greeks who were practicing “curious arts” (probably magic or astrology) gathered their books and burned them all.

The New Testament even gives us the

value of the books: fifty thousand silver coins.

I do not intend to find any theological conclusion or argue anything against or in favour of New Testament’s story. The only thing I would like to get from the painting is that by the time it was created in 1649, the practice of book-burning or in a more technical term biblioclasm was not as taboo as many consider it to be today.

illustrated book was the work of a Jewish artist and calligrapher produced in Islamic Spain and smuggled out during the Spanish Inquisition. Later during WWII the book was again concealed from the Nazis. In an exemplary journey of 500 years, this book had escaped three major book-burnings and genocides.

Portrait of Heinrich Heine

mostly men and boys, then raped the women in a classic case of ethnic cleansing. The massacre happened while the UN Security Council through its resolution 819 had previously declared Srebrenica a “safe area”. In July 1995 the Serb army entered the city while it was being protected by Dutch peacekeepers.

In a very bizarre episode, Dutch soldiers not only handed over the city to Serbs and left weapons, ammunition, food and medical supplies, they also traded 5000 Muslims who had been sheltering in their base for 14 Dutch soldiers being held by the Serbs.

In recent years we have witnessed a new wave of book-burning incidents. Last year President Obama apologised to the Afghan people for the burning of copies of the Qur’an by American troops.

He called the incident “inadvertent”. The top US and NATO commander General John Allen told the media that the copies of Qur’an “were mistakenly sent to be incinerated”. Other similar stories such as the American pastor who had planned to burn copies of the Qur’an are also very alarming.

Obviously, the Qur’an has been the tarOn 25th and 26th August 1992 the NUB get of several book-burnings in history was attacked by Serb militants. 90 peramong other Muslim texts and manucent of its collection was destroyed scripts as well as Jewish texts. But Musalong with the complete interior of the lims and Jews were not alone. In almost building. Only 10 percent of the collecevery other genocidal European expantion was saved although it sustained sesion, books and manuscripts of the vere water damage. During the siege of The National Library was not the only Sarajevo which lasted from April 1992 victim of the cultural genocide. Other target population were destroyed. Euroto February 1996, thousands of civillibraries such as the university library pean conquests of the new world, which ians including children ironically happened at the were killed. On April same time as the Spanish 1994 Federico Mayor, the These days, if you are curious about the 2012 phenomInquisition also wiped out Director General of UNenon and the “end of the world” as predicted by the Mathe ancient civilisations of ESCO, called the destrucyans, you should know that Spanish conquistadors wiped the new continent. These tion of the library “an act of barbarism perpetrated days, if you are curious out Mayan books too. The prediction about the end of in the context of a whole about the 2012 phenomthe world is interpreted from one of the only three surseries of assaults on the enon and the “end of the viving Maya codices known as the codex of Dresden. national heritage.” world” as predicted by the One may wonder why a Mayans, you should know national library became that Spanish conquistadors wiped out of Mostar, 15,000 manuscripts from a primary target in a military conflict.

Mayan books too.

The prediction about the Oriental Institute of Sarajevo and What could be achieved militarily by de50,000 books of the Franciscan Theothe end of the world is interpreted from stroying a library? I find the answer in logical Seminary Library had been hit one of the only three surviving Maya coHeinrich Heine’s famous words. Those by the same fate. Nevertheless, the NUB dices known as the codex of Dresden. It who burn books are the same who burn collection, as well as its Moorish style people. In other words, no ethnic cleanswould be a great irony if from the entire building, was by far the most important. ing mission is complete without wiping Mayan books, the only surviving one, is Among the few hundred manuscripts out the victims’ heritage, their history the one that has predicted our extincand their culture. In the Srebrenica genthat were rescued, was Bosnia’s cultural tion. • ocide alone, units of the Serbian nationtreasure, a 14th century Jewish Haggaal army killed more than 8000 civilians, dah known as Sarajevo Haggadah. The

27

Why Free Press is a Myth

By Nafeez Mosaddeq Ahmed

O

ver the next few days and weeks when pundits, editors and politicians insist that Leveson’s recommendations should be ignored because they endanger the sacred principle of freedom of the press, ask yourself one simple question.

Whose payroll are they on?

Invariably, they are either on the payroll of large corporate media conglomerates dependent on advertising revenue from big business, or they’re keen to cosy up to the same large corporate media conglomerates. Many are probably working for the very newspapers that have demonstrably committed crimes with impunity, made-up stories with no accountability, and protected power from meaningful scrutiny.

Those who claim we have a free press that needs defending from the scary mitts of Big Governmentbacked ‘statutory regulation’ miss the point entirely.

We don’t have a free press. We have a press that has become increasingly co-opted by narrow vested interests whose only real goal is to maximise their revenue streams at our expense. They will try to convince you, the public, that what they sell us is in our interest. They are wrong.

In his seminal book Tell Me Lies: Propaganda and Media Distortion in the Attack on Iraq, University of Bath sociologist, Professor David Miller - a cofounder of the media monitoring group Spinwatch - brought together a diverse group of senior journalists and correspondents exposing how the British media systematically legitimised the government’s propaganda that led us into the 2003 Iraq War on the basis of the myth of WMDs. Not only that, but our media has - for the most part - whitewashed the humanitarian disaster our intervention created in Iraq, and downplayed the instability and resentment it generated throughout the region.

Which is why, even now, most people aren’t aware that the war was responsible for the deaths of over one million Iraqis according to the most robust scientific studies.

28

29

As a report by the House of Commons Select Committee on Communication concluded in 2008, the increasing corporate concentration of media ownership in the UK is the real danger to press freedom. The Committee warned that “if media ownership becomes too concentrated the diversity of voices available could be diminished.”

The Iraq case is not an isolated example.

Drawing on his 20 years plus experience as a political journalist, Peter Oborne - chief political commentator at The Telegraph and former political editor at The Spectator - observed how he “saw again and again journalists and politicians entering a conspiracy against the readers” - and that people who tried “to report objectively and fairly were frozen out.” Far from playing a key role in exposing political scandals, the media has often done the opposite - deliberately ignoring the MPs expenses scandal

for years until leaks of information made it impossible to do so.

Similarly, on the issue of “British complicity in torture” in the aftermath of Iraq and Afghanistan, “many British newspapers remained silent.”

The press has also often targeted some of society’s most vulnerable groups - with asylum seekers, foreigners, ethnic minorities, and Muslims in particular often being the subject of inaccurate and even flagrantly false reporting, as documented in my submission to the Leveson Inquiry.

ter-terrorism propaganda, it is deeply worrying that increasingly the press uncritically rehashes official government PR spin in its reporting. A study by Cardiff University found that 19% of the articles in the British press came wholly or mostly from public relations material.

This means that the heavy reliance on the wires and other media (about 47% of press stories rely wholly or mainly on wire copy) is, in effect, a conduit for further PR influence on news. Worse, “60% of press articles and 34% of broadcast stories come wholly or mainly from one of these ‘pre-packaged’ sources.” Journalists now produce “three times as much copy as they did 20 years ago.”

But why is this? No, it’s not a conspiracy - though that doesn’t preclude the possibility of powerful media moguls, politicians, and police officers from colluding as they did in the News International scandal.

As a report by the House of Commons Select Committee on Communication concluded in 2008, the increasing corporate concentration of media ownership in the UK is the real danger to press freedom. The Committee warned that “if media ownership becomes too concentrated the diversity of voices available could be diminished.”

The other problem is that, with a corporate-dominated ownership structure, much of the British press cannot function as societal watchdogs hungry to investigate and report real news - many of our newspapers are, instead, giant big business machines whose principal aim is to maximise profits through in-

So when these detractors insist that we need to overlook demands for ‘statutory regulation’ to protect our free press, remember that much of the press largely functions not to hold power to account, but to protect power from scrutiny. And when they insist that fake and fabricated news stories, along with gross invasions of privacy and targeted criminal harassment of everyday citizens are in the public interest because the public pays for these stories, remember that we only pay because there is nothing else to pay for.

It is not in the public interest to have a press capable of running riot in the deliberate manufacturing of false news which serves the interests of power. It is in the public interest to have a press which the public can hold to account when it fakes news in the interests of power, and which can thus counterbalance its overwhelming dominance by corporate conglomerates.

30

creased circulation and advertising revenues. The dependence on the latter, in particular, means that newspapers find themselves increasingly subjected to the whims and sways of the corporate advertisers who are, ultimately, their primary means of subsistence – responsible for something like 60 per cent of their total income. This is another structural incentive for newspapers to avoid stories that might challenge the very vested interests that fund them.

- to make sure that government policy aligns with, rather than undermines, their goals.

Unfortunately, those same vested interests that tend to dominate the media actively seek to co-opt politicians too

It’s a closed circle. With the government actively promoting public relations materials to the media amounting to coun-

In this context, the existing system of ‘self regulation’ under the umbrella of the Press Complaints Commission (PCC) is laughable - given that the PCC is “run by the newspaper Editors” themselves, as one tabloid journalist candidly told British filmmaker Chris Atkins in a secret interview.

The battle lines have been drawn. It is now up to us, the public, to stand up and make it absolutely clear to our government: we don’t want politicians, or police, or media moguls, to be able to criminally collude in the fabrication of news to serve themselves. We want an independent system of regulation that will force the press to deliver what we demand: real news, in the public interest. • Dr. Nafeez Mosaddeq Ahmed is the author of The London Bombings: An Independent Inquiry (London: Duckworth, 2006) and The War on Truth: 9/11, Disinformation and the Anatomy of Terrorism (New York: Olive Branch, 2005).

31

Honouring Imam Husayn(a);

shiawallpapers.com

Feature

”carving a tunnel of hope through the great mountain of despair“

By Omid Safi

L

ess than 50 years after the passing away of the Prophet Muhammad(s), a small remnant of his family found themselves captives of the rulers of the Muslim state. They had been dragged through the Iraqi desert, with the women dishonoured and most of their men killed. Among those martyred was Imam Husayn, the grandson of the Prophet Muhammad.

How could something like this happen? How could the followers of a religion of justice and mercy have gone so wrong, so quickly? More importantly perhaps, how did it happen? How did the Muslim community go from lovingly gathering around the Prophet to killing his precious grandchildren in less than two generations? These issues are at the very heart of the schism that eventually manifested itself as the split between those who came to be known as the Shia and the Sunni factions of Islam.

There are events in world history where the significance of what takes place far outstrips its mere historicity. A first-century Palestinian Jew is crucified between two thieves at the behest of Roman authorities, and today over a billion Christians see the crucifixion of Christ as the ultimate symbol of God’s deliverance of humanity from sin. Six centuries before Christ, an Indian prince sat under a tree, vowing not to move until he had transcended the cycles of birth and rebirth. Today hundreds of millions of Buddhists look at the enlightenment of Siddharata Buddha as the very model of how to rise above attachment and ignorance.

32

The martyrdom of Imam Husayn(a) was such an event. At face value, it represented the massacre of 72 people at the behest of a corrupt and violent ruler. It would be not the first and not the last time that the blood of innocents has been shed on this Earth. And yet for many Muslims, particularly for those who call themselves the Shia, the martyrdom of Imam Husayn on the 10th day of Muharram (referred to as Ashura) is indeed a cosmic event whose significance is far greater than a bloody massacre in the remote plains of 7th century Iraq.

In all such cases, the crucifixion of Christ, the awakening of the Buddha, and the martyrdom of Husayn, the events become a symbol, a map of something fundamental about the nature of universe: that there is sin and it must be redeemed, that there is attachment/suffering and it must be transcended, and that there is injustice and one has the cosmic responsibility to rise up against it.

In all of these cases, what happened there is also projected against all time and space. Christians not only look back at the crucifixion of Jesus, but see that act of redemption as shaping their lives here and now. For Buddhists, the key is not how that Indian prince became awakened, but rather how we are to be enlightened.

And for Shia Muslims the question is not what Husayn(a) did on the plains of Karbala in Iraq in the month of Muharram of the year 680, but rather what are we doing today.

This is the power of religious imagination, which makes every place a sacred place, and every day a sacred time. An Iranian intellectual

of the middle of the 20th century said it best: Every day is Ashura Every place is Karbala May we remember that in order to avoid fossilising Ashura, we should remember that the real question is, what are we doing today?

Honouring Imam Husayn(a) is not to sink into the abyss of melancholy, but rather to engage in “carving a tunnel of hope through the great mountain of despair,” as other teachers have reminded us.

What would best serve the cause of Imam Husayn and Islam is not just to sit in mourning but rather to rise in protest, rise majestically like Imam Husayn(a) against all the Yazids of the world today. It is not the tears that I object to, but tears that do not lead to identification with today’s meek, tears that do not lead the cry of the heart to take up direct action today. We should avoid the trap of what some have called pious irrelevances, and cultivate a potent, politically aware, spiritually charged and effective faith that is put to the service of today’s Husayns.

The Yazids of the world are sometimes individuals every bit as devious as Shemr and Yazid of yesteryear, but more often they are entities and concepts like oppression, greed, occupation, militarism, brutality, violence, and every oppressive ideology that stands in the way of affirming the dignity and integrity of each and every member of humanity.

There are Husayns today. In every corner of the earth where there are marginalised and the poor of the earth, there are those who bear the perfume of Husayn.

And everywhere there are Yazids of today who oppress the Husayn-like meek of the Earth, and shed the blood of innocents.

May all these Yazids, literal and metaphorical, be upended on every Ashura, so that we can realise the daily relevance of the teachings of a beautiful and meaningful Islam.

May we rise to embody the spirit of revolution in countering tyranny and oppression. • Omid Safi is Professor of Islamic Studies at University of North Carolina and author of “Memories of Muhammad: Why the Prophet Matters” published by HarperCollins (Nov 2010). This adaptation is curtsey of the author.

33

Cover Story

I

t’s fascinating how the word ‘eschatology’ has made it to the pages of the Metro paper, daily perused by millions of Londoners on their way to work. A sign that the End is Nigh, as a worthless Mayan prediction is supposed to say? Not really but it’s certainly a sign of the times.

Eschatology is a technical term in theology, meaning ‘discourse about the last things’. It concerns the final destiny of humanity, as envisaged by God. At the same time, eschatology is also a straight biological reality. It is built into our genes. Physically speaking, every human being must come to an end, i.e. he must die. A plain, inescapable fact. Cotidie Morimur, ‘we die a little bit every day’, says the Latin philosopher Seneca. Religion, however, offers good news. Death is not the end but a prelude to a new, risen, glorious life with the community of the Blessed in Heaven.

The 21st of December 2012, was given as possible date for the end of the world. Revd. Frank Gelli, explains why exactitude in relation to God’s plan for the end of time is doubly erroneous.

Thus, eschatology is about hope, not despair.

Many of the pseudo-predictions trotted out by popular media and crackpot scribblers conjure up dark, blood-curdling scenarios. Abrahamic faiths like Islam and Christianity, on the other hand, emphasise how the troubles and turmoil prefiguring the End are critically balanced by deeds of divine justice, providence and love. The sacred texts and traditions of our religions are therefore the best guides to a correct understanding of the meaning of eschatology.

A key protagonist of the End common to our traditions is of course that of Jesus. A Quranic verse states that Jesus ‘shall be a sign of the Hour’ (43:61). Muslim scholars intensely debate the exact import of those words. Some doubt it refers to the Messiah. However, Jesus’ second coming is certainly mentioned in the ahadith, in the authoritative collections of Bukhari, Muslim and Shia’ ones. Although the Islamic Jesus differs in some crucial respects from the Christian Jesus, it seems beyond doubt that the Messiah’s presence and role at the End is affirmed by both faiths.

Islamic teaching about al-Akhira, the End, also attaches high importance to the person of Imam al-Mahdi.

He is the Awaited One, the Twelfth Imam. It would be difficult to overstate his significance. The faithful expect his return with much eagerness and devotion.

During a recent Mahdist conference in Tehran I was impressed by the sight of many pious believers shedding tears at the thought of the Mahdi’s return, or perhaps in order to mystically hasten it. Many ahadith tell of the fitan, the awesome afflictions that will precede the coming of this deliverer. Again, it is vital to observe that the Imam al-Mahdi comes to restore justice, peace and equity to a disordered and unjust world. Many would say that our diseased society today is about ready for the Mahdi’s return.

34

35

The locus classicus of Christian eschatology is eminently the Book of Revelation, appositely the very last book in the Bible.

Its portentous end of the world prophecies are couched in the form of a supernatural vision granted to the Apostle John. The imagery and symbols are often bizarre and obscure. This fascinating text belongs to a genre of sacred literature called ‘apocalyptic’.

In Greek it means literally ‘an unveiling’, a revealing of something hitherto hidden.

It is an unveiling which also paradoxically conceals, however. (Think perhaps by analogy of cryptic, allegorical works like Farid Uddin Attar’s dazzling Conference of the Birds.)

36

The truth is that the Book of Revelation is written in a kind of secret code. Exegetes need the right key to crack this divine code. Christian writers have long debated its interpretation but again the point to grasp is that Revelation ends with the sublime vision of the New Jerusalem, the holy city in which Christ rules. Divine Goodness has defeated and wiped out the forces of wickedness. It is a purified and transfigured world, cleansed from sin and evil, in which the risen faithful live on in spiritual fellowship with each other, under the realised, perfect sovereignty of the One True God.

Some naive persons have often been tempted to assign a precise date to key eschatological events. A current example is the putative forecasts based on the Mayan calendar mentioned above. A variety of contradictory dates exist: 12.12.12, or 21st December, or 23rd December and so on. Such risible speculations have no more authority or credibility than the purported ‘prophecies’ of Nostradamus or Malachy. It is entirely different when it comes to the sacred, true writings of monotheistic religions because they bear divine sanction. Still, two cautions are in order. First, we are dealing here with awesome matters concerning al-Ghayb,

the unseen world. It would be arrogant to the extreme for ordinary mortals to claim to have absolute and total insight into the details of such arcane matters. Surely God has given us all the information he deemed necessary for human salvation. It is right and proper to strive and exercise our God-given intelligence and wisdom to comprehend the divine message. More than that, it would be hubristic to pretend.

Second, as the philosopher Aristotle pointed out, it is a mark of a cultured individual that he seeks no more certainty or exactitude in a subject matter than the nature of that subject allows.

For instance, arithmetical matters permit and require exact calculation and precision. Historical subjects, however, are different. Too much contingency is involved. In matters of future, sacred history, too, pertaining to divine designs, seeking total exactitude is a mistake.

Therefore the search for precise dates for eschatological events is doubly erroneous. Even when ‘the signs of the times’ induce us to infer imminence, it is unwise to bandy definite dates about.

Indeed, experience teaches that those misguided enough to name dates have only made fools of themselves, as ‘the

Mayans’ no doubt will do.

Lastly, expectations in the return of figures like Jesus and Imam al-Mahdi have a revolutionary import. The poor, the downtrodden and the humiliated have usually found such hopes most appealing. The toiling multitudes naturally look forward to liberation. Only tyrants would be afraid of that. • Revd Frank Julian Gelli is an Anglican priest working on religious dialogue. He is a cultural critic and a religious controversialist on TV and Radio. His last book is: “Julius Evola: the Sufi of Rome’. Available on Amazon Kindle.

37

Faith

I After

ASHURA With the end of commemoration of the martyrdom of Imam Husayn(a) the life of Muslim Shi’a community returns to normality. Batool Haydar reflects on the dynamic and powerful influence generated by this commemoration.

t is not uncommon to hear people say “How fast Muharram has come and gone!” after the day of Ashura, the day on which the grandson of the Prophet and his family were slain in cold blood.

For many of us, the climax of this period of mourning is the recitation of the Maqtal (martyrdom epic) of Imam Husayn(a) on the day of Ashura. While there is a quieter, deeper atmosphere of grief the night after the day of Ashura, sadly by the following day the majority of us have ‘slept it off’ and returned to our normal daily lives.

this the message?

go back to history and read about what happened in Ashura and the consequences of that momentous event.

During the days of mourning, we distanced ourselves from celebrations and the frivolities of life. That is why these are the best days to reflect and focus on what needs to be changed in our lives. Let us, this year, liberate ourselves first - each and every one of us - before we begin to dream of liberating the world! •

Karbala evokes the strongest emotions within us because we’re then supposed to use this emotional high as a springboard to create a revolution within ourselves. Yet, if we find that we cannot do something as simple as change a single habit in these months for the better then it only indicates that our emotions are superficial like those of the people of Kufa.

We write poetry saying that ‘someday’ the flag of Imam Husayn(a) will fly at The one thing that stands out in Karthe top of every house. Do we realise bala is that no one asked ‘what, how or that we are also in some ways passing ‘when?’ but everyone knew “why?” This the buck? We seem to be waiting for We need to ask ourselves two pertinent is why we have an excellent example someone else to do this hard work for us questions in this regard. Are our emoinstead of understanding tions for the Prophet and that the responsibility of his family, limited to the maintaining the message first ten days of Muhar“...we need to sit back and consider that we are of Husayn ibn Ali(a) belongs ram and the recitations also laden with responsibilities and obligations to no one else except those we hear in the mosque? If which are not incommensurate with those felt by who appreciate the sacrithat is so, shouldn’t we be fice of Husayn. the companions of the Imam; obligations which calling lecturers or eulogists ‘entertainers’? Are we may themselves need struggle and sacrifice.”

Let us never think that not saying to them: “Make we are doing the Prophet us cry so we do not have and his family a favour to feel guilty when we through anything we do in walk out of the mosque and go back to their name. The Prophet promised his in 72 different people - from different our daily routines?” beloved daughter Fatimah al-Zahra (a) tribes, different ages, different walks of that the mourning for Husayn(a) would life – all presenting their sacrifice in their What happened to the energy and be preserved until the end of time. own unique ways, but not one of them spirit with which we claimed ‘never to Whether we decide to be part of it conflicting with the other in purpose. If let the message of Husayn(a) die’ duror not, it will continue. The favour is we only step back for a moment and ask ing the first ten nights of Muharram? on us that we have been blessed with that same question, we might find the I have no doubt that in that moment the knowledge and awareness of the answers to both the issues mentioned of emotion, every one of us means and status and honour of the family of above. believes these words - indeed it is the Muhammad(s). This is a Mercy to us miracle of Imam Husayn(a) that his love We need to ask: ‘why are we mournfrom God and as such it is up to us to awakens even the hearts of the unconing the Imam(a)?’ To answer this, we will decide whether or not we show apprescious. But why do we forget all this so need to understand the magnitude of ciation for His love and attention. easily after Ashura? his message and that will force us to

One explanation for this state of affairs might be that when it comes to Islam and Husayn ibn Ali(a), we are still emotional teenagers. Perhaps what we have is a romantic crush on azadari (mourning). Perhaps we are in love with the idea of loving Husayn(a) because the ideals he stood and died for are so noble, so high that who can help but to want to be associated with them?

38

In our minds, we are hopeful (and sometimes foolishly confident) that had we been in Karbala on the day of Ashura, we would have joined the camp of the Imam(a) without hesitation. And it is nice to believe this.

But we need to sit back and consider that we are also laden with responsibilities and obligations which are not incommensurate with those felt by the companions of the Imam; obligations which may themselves need struggle and sacrifice.

A tradition of the Prophet Muhammad(s) says: “Surely, there exists in the hearts of the believers, with respect to the martyrdom of Husayn(a), a heat that never subsides.” Did the Ahlul-Bayt(a) go through so much simply to gain sympathy and pity for eternity? Was

39

The End of Time is merely the Beginning

By Ali Jawad

D

ecember 21, 2012. The date that some predicted would have marked the end of the world. Expectedly, believers in the “Mayan prophecy” about the End are in a frenzy to tell the rest of the world to accept the bitter truth and prepare for the worst.

In their defence experts in Mayan texts and culture argue that the so-called prophecy has been wholly misinterpreted and sensationalised. But in a sense, the issue is no longer about what the Mayan-era monument actually states.

The ‘prophecy’ has been hurled into the distraction and nauseating deluge that has become our modern world. A world that has come to be defined in strictly material terms; a unique type of existence that lacks any real object of focus and thus skips from one emotional rollercoaster thrill to the next.

As with all things that gather rapid fame in the modern world, the Mayan prophecy has been ruthlessly commercialised.

Hollywood films like 2012 have played on the theme of the End of Times and “Apocalypse kits” and similar products are readily available for purchase.

Essentially, every depiction of the End of Times in popular culture produced

by Hollywood follows a standard script.

It equates the concept with the material destruction of the world; raining asteroids, mega tsunami waves, off-thescale earthquakes etc. The End of Times holds no other meaning than the above.

As a result of this, the collective human challenge becomes the search for survival in science and technology. We are told to seek refuge in some form of super-ark or sci-fi like spaceship that will deliver us from material annihilation.

40

Consequently, the quintessential human struggle according to this outlook, just as in the belief of ancient Greeks, can be summarised as the fight against nature, and the End of Times merely signifies the zenith of this struggle.

Divested of any moral or spiritual connotation, this materialistic understanding of the End of Times asks us to do little except to count down to midnight on the 21st, breathe a sigh of relief once it has passed and move on. Until of course the next obscure, ancient tablet is unearthed prophesising the next date for Armageddon. Needless to say, this viewpoint is antithetical to the religious worldview, and in particular to Islamic eschatology.

tional phase; a stage that marks the end of the worldly existence and the beginning of the afterlife. In fact, according to the Quranic worldview, material pain and loss are only relevant insofar as they serve as a test and a springboard for spiritual upliftment. The worldly existence in its purely material dimension is regarded as valueless and unimportant.

Indeed, the material world has been likened in narrations to be lower in value than a rotting animal corpse.

In this sense, the cataclysmic Hollywood version of the End of Times serves to

essentially distract from the real issues.

Questions concerning right and wrong, truth and falsehood, justice and oppression are totally absent in its narrative, whereas they form the crux of the matter for the religious minded, and more specifically for Muslims.

movement and all those who accompanied him.

In short, by focusing exclusively on the material aspect in its End of Times narrative, popular modern culture diverts our attention from the real questions.

Instead of bringing about humility, spiritual reform, awareness and a broad sense of responsibility, the current frenzy mis-

duct in harmony with the beliefs that we claim to uphold? Are we paving the way for the eventual triumph of truth over falsehood? Are we going to be a part of the intellectual, moral and cultural advancement of humanity, or are we in fact acting as obstacles in the path of this goal? What responsibilities do we shoulder towards ourselves, our loved ones, communities and wider surroundings?

In order to distinguish between these two worldviews it is beneficial to consider the epic tragedy of Karbala. From a purely This materialistic understanding of the End of Although the above quesmaterialist perspective, tions are merely a preface Times asks us to do little except to count down it signifies little other for yet others and are ulthan material destruction to midnight on the 21st, breathe a sigh of relief timately meant to lead us and a crushing defeat once it has passed and move on. Until of course toward positive action, there of those on the side of the next obscure, ancient tablet is unearthed is no doubt that they offer Imam Husayn(a). However a better backdrop for gainthe truth is that the approphesising the next date for Armageddon. ing an understanding of the parent massacre actually End of Times and what it breathed life into the dyimplies, than if we were to simply imaging soul of the Muslim Ummah. The leads us and puts barriers in the path of ine the End to be the real-life playing outward loss and pain, although real, true understanding. out of a science fiction film with all its represented neither the heart nor the As Muslims, our belief in the return of associated special effects. • enduring message of Karbala. Instead, (a) (a) al-Mahdi and Jesus and the final Day the real message is underscored in the of Reckoning prompts us to question Ali Jawad is a human rights activist and poprinciples and moral instructions that the quality of our individual and social litical analyst with a keen interest in interna(a) were encapsulated in Imam Husayn’s existence in their fullness. Is our contional diplomacy.

According to the Islamic perspective, the End of Times is totally meaningless without sight of human values such as equity and justice. The uprising of the Mahdi(a) will overturn the rampant moral and spiritual depravity, political oppression and tyranny, and boundless extravagance and degeneration that will have overtaken humanity at the time of his reappearance. As such, the signs of his noble reappearance speak of a rudderless human existence accelerating towards self-destruction both materially and more importantly, ethically and spiritually.

Within this context therefore, the most pertinent questions for Muslims concerning the End of Times take on an ethical or spiritual character. Muslims are asked to reflect on the transience of worldly existence and look within themselves to identify the principles and moral values that they adhere to in their lives. The eventual termination of the world is viewed as a merely transi-

41

W

illiam Chittick is a familiar name for the researchers of the modern study of Islamic mysticism. As the author of many books on renowned figures of mystical knowledge in Islam, like Ibn Arabi and Rumi, Professor Chittick has established himself as an authority in the field of Islamic mysticism. He, however, believes that one of the most treasured of his works is his translation of the supplications of Imam al-Sajjad(a), a son of Imam al-Husayn(a) and the fourth Imam from the Family of the Prophet, who survived the tragedy of Karbala.

By Yasser Ahmed

Speaking recently in Dar al-Hadith University in Qum, Chittick opined that al-Sahifa al-Sajjadiyya, translated by him to English under the title The Psalms of Islam, exposes esoteric dimensions of Islam, which are difficult to find in other early classical texts.

In his translation, Chittick has provided us with a detailed introduction to the book discussing the different manuscripts of the text and voluminous commentaries written on it throughout history. He, moreover, elaborates on the life of Imam al-Sajjad(a) and explains certain central concepts of the book such as the idea of tawhid, the concept of supplication and requesting from God, the beautiful names of God, gratitude towards him, etc. According to him The Sahifa has been called by various honorifics, such as `Sister of the Qur’an’, `Gospel of the Folk of the House’, and `Psalms of the Household of Muhammad’.

Translation is an art which rests on two pillars, beauty and accuracy. Chittick has been meticulously scrupulous in both these aspects. With regards to the latter he writes, “The present translation of the Sahifa follows the Arabic original with as much literal accuracy as could be contrived while maintaining a readable and understandable English text.” Where difficulties arose in interpreting the meaning of the text, he has followed the commentary of Sayyid ‘Alikhan Shirazi and the Persian translation and commentary by ‘Ali Naqi Fayd al-Islam. “I have not tried to be exhaustive in the notes, aiming only to identify proper names, clarify obscurities, and point to a few of the Qur’anic references in order to suggest how thoroughly the text is grounded in the revealed book,” he says. As to the beauty of the text, he does not need to say anything as his work speaks for itself.

42

43

The overwhelming emphasis in the Sahifa upon doing the will of God - `Thy will be done’, as Christians pray - illustrates clearly a God-centeredness which negates all personal ambitions and individual desires opposed in any way to the divine Will. wide circulation? To answer this question Chittick explains that “The private devotional lives of the great exemplars of religion often become public, since they act as models for other human beings.

The `sunna’ of the Prophet is precisely the practices of the highest exemplification of human goodness made into an ideal which everyone should emulate, and the supplications which the Prophet used to make are part of his sunna.

When he recited them aloud, his Companions would remember and memorise them. They also used to come to him and ask him for supplications which they could recite on various occasions and for different purposes.” Of course to the Prophet’s supplications, the Shi’ites add the supplications of the Imams, whom they see as the heirs to the spiritual knowledge of the Prophet.

About the book itself he writes, “The title Al-Sahifat al-Sajjadiyya means simply `The Book of al-Sajjad’. Al-Sajjad is one of the titles given to Zayn al-’Abidin and signifies `the one who constantly prostrates himself in prayer’.”

The book is often called Al-Sahifat alKamilat al-Sajjadiyya, that is, `The “Perfect”, or “Complete”, Book of al-Sajjad.

Explaining what is meant by Kamila or ‘Complete’ Chittick writes, “According to its commentator Sayyid `Alikhan Shirazi, the word kamila refers to the perfection of the style and content; some sources state that the adjective was added to differentiate it from another, incomplete version of the work, which is known among the Zaydis.” He, however, rejects this latter idea because it “seems less likely, given the manner in which the title is employed in the preface (verse 20).”

44

The Sahifa has been called a `prayer manual’, but this description may be misleading to Western readers, according to Chittick, for they are not familiar with the different varieties of prayer in Islam. Elaborating on the subject, Chittick explains in his introduction, “`Prayer’ in Islam can be divided into obligatory and voluntary.

The obligatory prayer includes the daily ritual or canonical prayer (salat) which the Prophet called the `pillar of Islam’, and various occasional prayers such as the Friday congregational prayer.” On the other hand the recommended prayer can be classified either as salat, dhikr or du’a’.” The none-obligatory recommended salat is performed in the same way as the obligatory salat on different times and occasions, or at any time that the worshipper desires. “It is related that Imam Zayn al-’Abidin used to perform

one thousand supererogatory cycles of salat every night, in imitation of his grandfather ‘Ali,” writes Chittick.

“Dhikr - which means literally `remembrance’ or `mention’ and which is frequently translated as `invocation’ - is the mention of a name or names of God, often in the form of the repetition of a Qur’anic formula such as There is no god but God, Praise belongs to God, Glory be to God, or God is great. Most Muslims recite such formulas a set number of times after completing an obligatory ritual prayer. Du’a’ or `supplication’ is closely connected to dhikr, such that it is often difficult to make a distinction between the two. The term means literally `to call upon’ and it is commanded by the Qur’an in several suggestive verses.”

According to Chittick, it is this latter

type which is usually recognised in the modern Christian understanding as prayer. “Supplicating or calling upon God is to address Him with one’s praise, thanksgiving, hopes, and needs. It is `prayer’ in the personal sense commonly understood from the term by contemporary Christians. It forms a basic part of the religious life, but like dhikr, though commanded by the Qur’an in general terms, it does not take a specific form in the injunctions of the Shari’a because of its personal and inward nature. Everyone must remember God and supplicate Him, but this can hardly be legislated, since it pertains to the secret relationship between a human being and his or her Lord.”

In addition to this, Chittick elaborates on the role of supplication in the believers’ spiritual life. According to him supplication provides a means whereby people can think about God and keep the thought of Him present throughout their daily activities. It is an intimate expression of tawhid which shapes the sensibilities, emotions, thoughts, and concepts of a believer. “In the Islamic context, supplication appears as one of the primary frameworks within which the soul can be moulded in accordance with the Divine Will and through which all thoughts and concepts centred upon the ego can be discarded. The overwhelming emphasis in the Sahifa upon doing the will of God - `Thy will be done’, as Christians pray - illustrates clearly a God-centeredness which negates all personal ambitions and individual desires opposed in any way to the divine Will.”

But how have the supplications of Imam al-Sajjad, which should be private by nature, have achieved such a

I think anyone believing in God, regardless of their denomination or religion, would find al-Sahifa al-Sajjadiyyah an

inspiring book of supplication to which they can relate, and should find praying with it an elating experience. • Professor William Chittick [Stony Brook University] from Milford, Connecticut, did his B.A. in history at the College of Wooster (Ohio) and then went to Iran, where he completed a Ph.D. in Persian literature at Tehran University in 1974. He taught comparative religion in the humanities department at Aryamehr Technical University in Tehran and, for a short period before the revolution, was assistant professor at the Imperial Iranian Academy of Philosophy. He returned to the United States in January, 1979. For three years he was assistant editor at the Encyclopaedia Iranica (Columbia University), and from 1983 he has taught Religious Studies at Stony Brook. His wife is Professor Sachiko Murata, a Professor of Religion and Asian Studies at the State University of New York at Stony Brook.

Chittick is author and translator of thirty books and one hundred-fifty articles on Islamic thought, Sufism, Shi’ism, and Persian literature.

His most recent book is In Search of the Lost Heart: Explorations in Islamic Thought (State University of New York Press, 2012).

In his next visit to London, he will be delivering a course on ‘Islamic thought & philosophy in Confucian terms’.

The course in brief highlights the character of Liu Zhi (ca. 1670–1724) who was one of the most important scholars of Islam in China.

His “Tianfang xingli” (Nature and Principle in Islam), was his greatest work where he articulated Islamic thought with Neo-Confucian terminology.

The course ‘Islamic thought & philosophy in Confucian terms’ will be held by Islamic Circle on Sunday 17th March 2013, between 9am- 5pm at Birkbeck College, Malet St, London

45

Hold Fast by the Covenant of Allah(swt) From editor’s desk

T

he month of Rabi al-Awwal of the Islamic lunar calendar is well known in the entire Muslim world as Shahr alMawlid, the month of the birth of the Prophet Muhammad(s). The precise date of his birth is disputed among historians. For most Sunni Muslims, the 12th of Rabi al-Awwal is recognised as the birth anniversary of the Prophet.

On the other hand as per Shi’a Muslim sources his auspicious birthday falls on the 17th of Rabi-al-Awwal.

In an attempt to ensure that these differences of opinion do not create divisions among Muslims, Imam Khomeini(ra), the founder of the Islamic Republic of Iran, declared the week between 9th and 17th Rabi al-Awwal the Week of Unity. Muslims all over the world are urged to celebrate the birth of the Prophet Muhammad(s)

46

for the whole week alongside each other.

“Sunnis and Shias are two arms of Islam”, stated Imam Khomeini(ra).

The novel idea has become a regular fixture in the islamic calendar. It has played an important role in bringing the various denominations of Islam on a single platform. In view of this and other remarkable factors of unity, it is but natural for Muslims following the different schools of jurisprudence to close ranks in solidarity, especially in view of the divine commandment in the Holy Qur’an: “And hold fast by the covenant of Allah all together and be not disunited.” (3:103) There is indeed unity in diversity and the idea of Unity Week is a perfect means of coming together. Muslims thus ought to follow the Prophet’s

perfect path of establishing unity and solidarity, and thereby becoming immune from the onslaughts of sectarianism.

Solidarity can neither be superficial by mere expressing of words of sympathy nor can it be imposed. This is possible only by heeding what God Almighty commands in the Holy Qur’an and what was practically demonstrated by the Prophet.

The late Imam Khomeini’s foresi ght helped bridge the gap of five days between the two dates and the global Islamic community began to realise that it is only unity and solidarity that will enable Muslims to utilise their vast untapped potential.

Islamic unity is the need of the hour, especially after the crusading campaign against Muslims unleashed by

western governments in the name of combating terrorism. Western allies, aware of the lack of solidarity within Islamic ranks, continue to occupy alQuds, the first Qibla of Muslims. The plight of 1.5 million besieged Palestinians in Gaza should serve as a call to unity among the over 1.5 billion Muslims in the world.

This year the Islamic Unity Week will be marked against the Islamic awakening sweeping across the Middle East. No doubt the era of puppet regimes has passed; the Muslim masses in the region have arisen from their slumber to demand the departure of Western powers from their affairs and to renew resistance against the aggression of the Zionist regime.

A new Middle East should be shaped, not according to western designs, but one based on Islamic ideals. Unity among Muslims is the best means of countering their common problems. Unity and solidarity present Muslim governments and

nations with the best and most effective way to counter poverty, economic problems and to develop a strong independent Islamic identity.

The era of colonialism has had disastrous consequences on Muslim nations. Their vast wealth and natural resources have been plundered through different means. In addition western cultural imperialism has brainwashed the minds of uninformed Muslims by way of distorted media reports and glamorous yet misleading films and TV programmes.

This is in stark contrast to the lifestyle and guidance of the Prophet, an example which charts the path of righteousness by giving a practical demonstration of the revealed word of God for the betterment of human society and which acts as a beacon of light for mankind.

Through unity of purpose Muslims can attain progress and reach the pinnacle of success in all fields, including political, technological

and economical.

Although foreign policy with focus on building inter-Muslim solidarity is welcome, it is essential to pursue cultural and intellectual methods to help bridge the gulf created by the malaise of the past centuries.

This is possible through determined cooperation in different fields with sincere efforts to study and accept each other’s points of view. Only when the Islamic world realises its huge potential will we see it once again serving as a guiding light and a servant of humanity.

The editorial team of islam today magazine would like to take this opportunity to congratulate all our readers on the auspicious occasion of the birthday of the beloved Messenger of God, the symbol of human perfection, The Prophet Muhammad(s).

47

Mostar’s Old Bridge - Bosnia and Herzegovina 48

49

Interfaith

Let’s mean Peace

By Armando Frattini

W

e should not agree with the catastrophists, nor should we ever invoke the end of the world as a remedy for all evils. On the contrary we should believe that the spread of fear is counterproductive for those who are committed to peace.

Objectively fear plays into the hands of those who programme wars as if they are a mundane event, with actors, heroes and heroines and the victorious, who are never those helpless populations massacred to satisfy the materialist hunger of a handful of lunatics.

We should launch an appeal to save humanity which has broken all the known biological equilibriums. We have no idea what will happen in the future but one thing is clear; humanity is moving towards its extinction. It has happened before in the course of history. Archaeology has found ample evidence that entire populations have become extinct as a con-

Let us not underestimate the enormous damage modern means of mass destruction can wreak. We appear oblivious of our precarious and fragile condition while the signs are all around us.

Widespread cataclysms strike different parts of the world like never before with devastating force. Despite all the weapons in our arsenals we can do nothing against a hurricane, tsunami, a large forest fire or the melting of the polar ice caps, or even more simply a microscopic virus that could easily kill millions of people in a few days.

Yet the desire for man-made destruction continues unabated. Whoever makes money by selling weapons will take it to their grave.

There will not be a new generation of finance magnates who will be able to enjoy their accumulated wealth, simply because there will not be a humanity left.

The Universe may continue to exist. The Earth on which we live is nothing but

If humanity extinguishes itself it will also be the fault of those who did nothing to prevent it. Humanity can be saved if it takes the non-violent option. Nations which claim to be Christian have to prove it and should not hide behind a smokescreen of peace when in reality they aspire to war. sequence of their actions in relation to their environment; destroyed by abuse, foolishness and greed.

War has always been one of the fundamental elements of self-destruction, both by causing the direct death of people on a large scale or as the consequence of successive epidemics. Today it could well happen again on a large scale.

50

a minute granule of sand in a Universe about which we still know very little.

Whatever happens on this Earth will not be able to modify the passing of time or the existence of the Universe in relation to which we are a component gone mad.

Nobody has the right to use this Earth as if it was our back-yard dustbin. No one has the right to kill, destroy, and muti-

late or abuse or whatever else the greedy ones do in their efforts to grab what does not belong to them.

We are not even the proprietor of our own flesh and bones let alone the planet on which we live.

We must save humanity from itself, from the greed that pervades it, from the madness that occupies the mind of those who feel invested with the divine power of deciding life or death for other living beings on this Earth.

If humanity extinguishes itself it will also be the fault of those who did nothing to prevent it. Humanity can be saved if it takes the non-violent option.

Nations which claim to be Christian have to prove it and should not hide behind a smokescreen of peace when in reality they aspire to war.

Jesus said many people through the ages would claim to be his followers but would actually be the followers of Satan. He called them ‘wolves in sheep’s clothing’.

It is my belief that those Christians who have slaughtered and killed in Jesus’ name were pretenders, for Jesus neither authorised violence, nor desired it, but most vehemently spoke against any use of force.

He said: “a tree is known by its fruit, and you would be able to know his true disciples by their LOVE.” • Armando Frattini, is an interfaith activist and a non-denominational Christian, living in Italy.

Overtures for dialogue; The Roman Catholic Church on

Islam and Muslims

T

he contemporary dialogue movement can be traced back to the 1950s when the World Council of Churches and the Vatican organised a number of meetings between Christian leaders and representatives of other religious traditions. A decade later in 1964, toward the end of the Second Ecumenical Council of the Vatican known as the “Vatican II”, Pope Paul VI established a Secretariat for Non-Christian Religions to study religious traditions. The objective of this body was to provide resources and promote interreligious dialogue through various means. Several major documents adopted at Vatican II (1962–1965) focused on interfaith relations in general and made specific overtures to Islam and Muslims with no internal opposition.

In 1964 the Dogmatic constitution of the Catholic Church, a document compiled as a compendium of Catholic beliefs states that: “The plan of salvation also includes those who acknowledge the Creator, in the first place amongst whom are the Muslims; these profess to hold the faith of Abraham, and together with us they adore the one, merciful God, mankind’s judge on the last day.” (Lumen Gentium, no. 16 - 1964). By recognising salvation for Muslims the Catholic Church relinquished the monopoly over salvation.

Still under Pope Paul VI in 1965 an historical document was issued by the Catholic Church known as Nostra Aetate (In our Age): “The Church regards with esteem also the Moslems. They adore the one God, living and subsisting in Himself; mer-

52

ciful and all-powerful, the Creator of heaven and earth, who has spoken to men; they take pains to submit wholeheartedly to even His inscrutable decrees, just as Abraham, with whom the faith of Islam takes pleasure in linking itself, submitted to God. Though they do not acknowledge Jesus as God, they revere Him as a prophet. They also honour Mary, His virgin Mother; at times they even call on her with devotion. In addition, they await the Day of Judgment when God will render their deserts to all those who have been raised up from the dead. Finally, they value the moral life and worship God especially through prayer, almsgiving and fasting.” (Nostra Aetate, 1965).

Naturally respect of the Catholic Church for Islam is not limited to its followers, i.e.

Muslims. It also extends to the Prophet Muhammad(s) and the values that he preached. As Cardinal Tarancon, president of the Spanish Bishop’s Conference at the 1977 International Muslim Christian Conference at Cordoba put it: “How is it possible to appreciate Islam and Muslims without showing appreciation for the Prophet of Islam and the values he promoted? Not to do this would not only be a lack of respect to which the [Vatican] Council exhorts Christians, but also neglect of a religious factor of which account must be taken in theological reflection and religious awareness.”

Between 1979 and 1985 several more occasions provided opportunities for the Church under Paul VI to state its position, recognising Islam as a sister faith and Muslims as sisters and brothers in

faith, Not only does the Church allow for the salvation of Muslims, it also takes Islam as a genuine expression of the faith of Abraham: “They have, like you, the faith of Abraham in the one, almighty, and merciful God.” (Pope John Paul II, to the Catholic community in Ankara, 3rd December 1979).

“Your God and ours is the same, and we are brothers and sisters in the faith of Abraham.” (Pope John Paul II, to young Muslims of Morocco, Casablanca, 19th August 1985) The Catholic Church has come a long way from the Council of Clermont in 1095 when Pope Urban II gave his famous speech that

signalled the beginning of the Crusader wars against the ‘infidel Muslims’.

By the 1980s and 1990s, other international organisations developed formal and informal programmes for Muslim Christian dialogue. The Muslim World League, the World Muslim Congress, and the Middle East Council of Churches all made early attempts.

In 2000 while visiting Jerusalem and addressing Christian, Jewish and Muslim leaders, the head of the Catholic Church Pope John Paul II pronounced the following words: “The Catholic Church wishes to pursue

a sincere and fruitful interreligious dialogue with the members of the Jewish faith and the followers of Islam. Such a dialogue is not an attempt to impose our views upon others. What it demands of all of us is that, holding to what we believe, we listen respectfully to one another, seek to discern all that is good and holy in each other’s teachings, and cooperate in supporting everything that favours mutual understanding and peace.” (Pope John Paul II to Christian, Jewish and Muslim leaders, Jerusalem, 23rd March 2000).

A year later in 2001, Pope John Paul II became the first Pope to visit a mosque

during an official visit to Syria.

It is clear that Christians and Muslims are very close to each other; they share a lot and there is no reason why there cannot be a strong sense of unity between them. Indeed, as we see above, there are many reasons that call for them to come together and work together for the betterment of mankind. • An adaptation of Mary, Jesus and Christianity: An Islamic Perspective, by Dr. Mohammad Ali Shomali’s

53

Science Health

The Beginning of the Universe: Hannah Smith has an undergraduate degree in Geophysics from Imperial College London and the University of Oxford, and a Masters degree in Geology from the University of Michigan.

She currently works as a Physics teacher at a secondary school in London

The Big Bang and Other Scientific Models

W

here has everything come from? How did the world around us come to be the way it is?

These are some of the most fundamental, basic, and most obvious questions humans can ask. Scientific observations have unveiled a vast physical world of trillions of stars clustered into galaxies of which our star and planetary solar system occupies a tiny region like a speck in the night sky.

The Universe is the totality of matter and space that humans have discovered and it essentially extends to an infinite size. The origins of the Universe are an enigma that has been approached from scientific, theological, and philosophical perspectives. In particular, debate and analysis has centred largely on the necessity of a beginning and a creator. New questions arise if the Universe is shown to have had a beginning, such as what came before the Universe? And what triggered the creation of the Universe?

Philosophically, science runs into trouble if the Universe had a beginning. Anything which has come into existence requires a creator or initiator, and if this event or phenomena had a beginning, it requires a creator too, and so the argument continues backwards until the trigger of each successive event can be traced back to a point where no creator is required; where an uncreated being is found that did not

54

require a creator, had no beginning, and has therefore been in existence for eternity.

This argument is known as the Cosmological Argument and it is a key philosophical argument for the necessity of a supreme deity such as the God of the Abrahamic faiths that has no physical nature, has been eternally existent, is self-sustaining, and is responsible for the creation and maintenance of all other beings, which are created, unlike itself.

In this article I would like to review the latest scientific ideas regarding the origins of the Universe including scientific insights regarding its beginning or nonbeginning.

The Big Bang Universe The Big Bang Theory is one of the most famous cosmological models of the 20th Century. It states that once upon a time, 13.7 million years ago, every single piece of matter in the universe was squashed in the tiniest, infinitesimally small volume with an infinitely large density and temperature. For some reason this matter blew apart in a cataclysmic explosion which scattered the initial matter in all directions expanding the size of the Universe up until this day in which the Universe continues to expand.

The Big Bang Theory accounts for the expansion of the universe suggested by the

movement of distant galaxies away from each other and the presence of cosmic wave radiation which could only have been generated by a hotter universe.

The Big Bang is often understood as a complete explanation for the creation of the current physical Universe; however it does not provide an explanation for why such an explosion of matter occurred and what existed before the Universe as we know it. Unfortunately many scientists argue that it is impossible to know what could have existed because we are trapped inside this Universe and the Big Bang presents a singularity in time before which nothing as we know it existed according to the Big Bang Theory.

which separates them causing another big bang when they collide again.

Although the Big Bang Theory is the most widely known cosmological model, there are a number of ideas which fit observations and present different beginnings or non-beginnings for our Universe.

The Inflationary Universe The Big Bang Theory is based upon the tangible assumption that pressure in space is always small and positive. However if the peculiar state of negative pressure is considered, the Inflationary Universe is created. The Inflationary Universe consists of a high energy state with negative pressure that leads to a repulsive gravity that pushes matter apart. Note that gravity as we experience it in this Universe is always an attractive, repulsive force.

As the Inflationary Universe inflates it becomes more repulsive and expands at a faster rate. The Inflationary vacuum is quantum in nature and therefore inherently unstable so it randomly decays in random patches to form normal vacuums. These patches of normal vacuum

created at a much faster rate than its decay into ordinary vacuum. Originally it was thought that the Inflationary Universe system is eternally existent. However when proper consideration of gravity and energy are taken, a beginning is required.

The Cyclic Universe The Cyclic Universe is another exotic idea for the generation of our Universe or others like it. The Cyclic Universe model states that our Universe arose when two four-dimensional branes collided and created an explosion that we experience as the Big Bang along their edge or the fifth dimension. The branes exist in an oscillatory moving state sepa-

Anything which has come into existence requires a creator or initiator, and if this event or phenomena had a beginning, it requires a creator too, and so the argument continues backwards until the trigger of each successive event can be traced back to a point where an uncreated being is found . that pop-up are big bang style events forming Universes like the one we live in.

The energy of the inflationary vacuum is transferred into creating matter and heat in each big bang. The inflationary vacuum is eternal as negative vacuum is

rated by vacuum and when they collide or pass their kinetic energy of movement is transferred to form heat and matter in the big bang. When the branes collide they initially expand, but are later pulled back together by the attractive vacuum

Inside the Universe these successive big bangs are felt as successive pushes that eternally expand the Universe. The Cyclic Universe state however cannot continue indefinitely because each collision and big bang event causes the Universe to expand more, suggesting that there was an initial point or beginning.

The Emergent Universe The theory of the Emergent Universe states that the Universe existed in a small static state for an infinite amount of time until it was suddenly triggered to inflate.

This theory is not easy to imagine as negative energy and so-called domain walls are required for such a stable initial state to occur and this state is only stable if the effects of quantum theory are ignored.

If quantum theory is taken into account such a static universe could collapse given an infinite amount of time.

Here we have reviewed a number of scientific models for the causation of the Universe. The range of models explored and the difficulty of detecting signals from the Universe’s past reflect the relative ignorance of humankind regarding the Universe’s origins.

Interestingly all of these best-fit models require a beginning or initial trigger point, begging the eternal question, what came before and therefore what started everything?

It appears that at the moment science does not have a serious case against a Creator such as Allah(swt). •

55

In seeking an explanation for the functioning of the world most people nowadays look to science for an answer. Theories such as creationism whose premises derive largely from religious texts do not conform to what most would consider science. Many people in these increasingly secular modern times deny the existence of a supreme deity or God based on the their understanding that science can offer ideas regarding fundamental questions such as how the Earth was created, where do human beings come from, and what is the underlying nature of reality? However to truly and properly answer such questions it is necessary to know to what extent science is able to answer such questions, and to do this one must comprehend the nature of scientific knowledge and its limitations.

Putting Science in its Place 56

So what is science? What is it that distinguishes science from other human activities and sources of knowledge?

Despite being a word that is firmly established in the modern vernacular and something that is taught from kindergarten, philosophers have actually struggled to define the concept of science.

The aim of science is perhaps clear: to find explanations for our experiences of the world, yet this definition does not preclude other activities and sources of knowledge such as theology, philosophy and religious revelation. The wider concept of science is less easy to pin down.

Some philosophers define science by the activities in which professional scientists indulge, others more precisely by what is called the ‘scientific method’. The most popular definition is that offered by Karl Popper in the 20th Century, whom claimed that scientific knowledge or ideas are uniquely defined by their falsifiability, i.e. an idea cannot be presented as a scientific model unless there is a measurement that could theoretically be made that would disprove its hypothesis.

With these definitions of science in mind we can move on to the key question, can science answer the questions it seeks to address? In particular what is the scope of scientific knowledge? However first I would like to return to the concept of scientific models. Many generations of school students have left school with the understanding that the objects and concepts such as atoms that they have studied actually exist in physical reality in exactly the same way as they have

been taught in school. In fact scientific explanations for the world’s functioning are just models, or constructions such as structures, rules or processes which match observations of worldly phenomena and can predict the behaviour of matter beyond the original experimental conditions.

scientists can verify that there are situations for most scientific models where they fail to account entirely for the real world phenomena. And even when models make successful predictions it is sometimes extremely difficult or impossible for us to make sense of them. For example if we consider quantum theory

If scientific models fit our observations of the world, do they represent a true depiction of reality? This is another question that divides philosophers. Some philosophers in what is deemed the realist school of thought argue that since some scientific models have achieved such a high degree of success in predicting worldly phenomena it is likely that they describe the true underlying nature of the world. The opposing anti-realist camps argue that the nature of empirical scientific measurements means that we cannot deny the existence of something that is beyond the reach of our measuring instruments.

which describes physical entities as behaving both like waves and particles we can accurately predict the position and interactions of matter, but can we actually pinpoint the nature of the physical world? Does it comprise particulate matter, waves, both or neither?

There are a number of arguments against scientific realism. The history of science shows us that scientific models are often wrong and most are based on numerous revisions of old models. This would suggest that even the most modern and successful scientific models are likely to be revised in the future with new data and technologies. Research

An implication of scientific realism is a world that is entirely material, such that there exists nothing beyond the detection of our measuring instruments. A non-material or spiritual aspect of reality is not recognised in the way that the majority of religions including Islam would ascribe to an anti-realist description of reality that includes manifest physical and hidden spiritual components.

Here I have shown that the existence of such a hidden world cannot be disproven by science. Popular understanding is in fact wrong and the descriptions of the world provided by science and religions such as Islam can sit side-by-side, something which is confirmed by the long tradition of science in Muslim history. •

57

Health

Rise of

Dr Laleh Lohrasbi is a pharmacologist. She has worked as an editor for the medical section of “Hamshahri”, a daily newspapaer in Tehran

Anorexia

in young people

T

he recent 16% leap in hospital admissions due to eating disorders has raised a real concern among experts. This rate indicates a double increase in the rate of eating disorders especially in young adults and children.

The UK Health and Social Care Information Centre (HSCIC) recently announced that in the year up June 2012 there were 2900 hospital admissions of adults and children with eating disorders of whom at least three quarters were suffering from Anorexia Nervosa.

More than 90% of patients were women, half of whom were aged between 10-19. One in every 10 admissions has been of a 15 year-old girl.

Anorexia is not a very old disease; it was first described by the English physician, Richard Morton in 1689, and named Anorexia Nervosa by Sir William Gull in 1868. However it was not until the late 19th century that it was widely accepted by the physicians as a recognised disease. The death of the American singer Karen Carpenter in 1983 at the age of 32 due to heart failure as a consequence of anorexia brought this deadly disease to worldwide media and public attention.

There is no simple direct cause of anorexia. It is a complex disorder, arising from combinations of social, emotional and biological problems. In

problem if they recognise the signs.

In general there are two types of Anorexia; the restricting type and the purging type.

Patients with the restricting type may use any possible method to lose weight, from drastic diets and fasting to excessive exercising, while in the purging type the patient eats but tries to neutralise the food intake by self induced vomiting or using laxatives and diuretics.

Anorexia is a syndrome affecting many physiological and hormonal functions of the body. Anorexic patients suffer from tooth decay and gum damage, hormonal changes and missing menstrual cycles, constipation and bloating, dry mouth, depression, extreme sensitivity to cold, dry-yellowish skin covered with fine hairs, loss of memory, slow thinking and loss of bone and muscle mass. Among all psychiatric disorders anorexia carries the highest mortality rate.

Treatment The first step in treating anorexia is to make the patient believe that they are sick. Most anorexic patients only seek medical help when their condition gets serious. Since the anorexia involves mind and body then a team approach, consisting of physicians, psychiatrics, dieticians and counsellors is usually the best option.

“Anorexia is a complex disorder, arising from combinations of social, emotional and biological problems.” short Anorexia Nervosa is a psychiatric condition described as the fear of weight gain characterised by low body weight, inappropriate eating habits and obsession with having a particularly thin figure. These patients usually have a distorted self-image that alters their personal evaluation of body and eating habits. In other words they always think they’re fat even when they’re already underweight.

The obsession with having a thin body is not limited to the new world. Mothers and daughters in the Victorian era also felt culturally pressured to be thin just as they do now in the 21st century.

They would shun food to avoid giving the impression that their physical appetite was linked to their appetite for intimacy.

Watch out for signs Most patients do not admit that they have a problem; however friends and family can detect the

58

Getting back to a healthy weight is the first goal of treatment. In some severe cases the patient may refuse to eat. In these circumstances the patient should be hospitalised and a course of basic nutrients should be administered. In milder cases, psychotherapy sessions can help to persuade the patient to begin eating properly.

Medication is also a helpful option in controlling severe conditions. For patients with anxiety and agitation, antidepressants such as chlorpromazine can speed up the recovery process.

Anorexia is a deadly disorder, with a death rate of 5% to 20%. Even for those who survive, this disease can cause lasting physical damage. Early detection of the disorder is vital to its cure. To avoid physiological damage any signs of eating abnormalities or sudden loss of weight should be taken seriously and acted upon immediately. •

59

MEASLES makes a

comeback in EUROPE

At the same time that the US is leading an international sanctions campaign to paralyse the Iranian economy there is a poignant irony in the fact that Iranian antivenin medicines are saving American soldiers from getting paralysed!’ Dr. Laleh Lohrasbi reports.

Flickr/Army Medicine

M

easles is a dangerous and highly contagious disease that at its peak infected almost 800,000 people in Britain. The development of the Measles, Mumps and Rubella (MMR) vaccine in 1988 stemmed the number of global cases, especially in developing countries, but the disease has now made a comeback in some European countries.

Iranian Antivenin Medicines used by American Soldiers

by his arguments and did not grant consent for their children to be vaccinated.

In England 667 cases of measles were reported in the second quarter of 2012 compared to 295 cases in the previous quarter. As of 3rd August 2012, 1450 suspected measles cases had been reported in England, mostly in Liverpool, in the areas of Knowsley and Sefton. With the number of cases rising schoolchildren are being urged to get vaccinated.

Measles is a minor infection whose symptoms are usually confined to a mild rash and fever lasting several days. However one in 15 people may develop more serious symptoms, some of which could even lead to death. These are: inflammation of the brain sometimes resulting in brain damage, convulsions, ear infections, bronchitis and pneumonia. Measles usually affects adults more severely than children and can easily spread from person to person. Most of the cases in the United Kingdom were adults and teenagers above the age of 15. The good news however is that adults who have not been vaccinated in childhood can still be immunised with a vaccine shot.

The popularity of the MMR vaccination dropped in 1990 when Andrew Wakefield published his controversial paper about the link between MMR vaccine and autism in “The Lancet”. Although his research was later found to be flawed and the paper was fully retracted and he was struck off the Medical Register in May 2010 many parents were persuaded

In order to be fully protected against measles, children are recommended to have their vaccination at 13 months and again at the age of 3 or 4. Children who are not properly vaccinated are in danger and can pose an infection risk to others, especially small babies and toddlers who are too young to be vaccinated. •

In order to be fully protected against measles, children are recommended to have their vaccination at 13 months and again at the age of 3 or 4.

A

lthough most medications needed by American forces stationed in Afghanistan come directly from the USA, military doctors are helpless when it comes to snake bitten soldiers.

According to a report in the Wall Street Journal, the US officer who wrote the Medical guidance issued by U.S. Central Command says “drugs made by Iran’s Rázi Vaccine & Serum Research Institute ‘should be the first line of antivenin therapy’ because they counter venoms of the most-common Afghan snakes”. The FDA’s approved antivenin medicines do not work on Afghan snake bites as they are manufactured from the venom of snake species found in the USA. Rázi is a respected organisation with strong ties to the World Health Organi-

60

sation (WHO). Established in 1924, it makes 95,000 ampoules of snake and scorpion antivenin a year. They catch different species of the snakes and after extracting the venom, release them back into the wild. Then a tiny dose of the venom is injected into one of the institute’s 200 horses. The horse produces antibodies in its blood which is then refined into antivenin medicine by technicians. Thirteen species of venomous snakes live in Afghanistan with many of them also indigenous to Iran.

The sanctions imposed on Iran’s international banking transactions have led to many difficulties for medicine producing companies such as Rázi in purchasing raw materials, chemical compounds and equipment. However they have repeatedly shown their readiness to sell their

medicines to anyone who needs it, even the defence department of the USA. Mr. Hadi Zare, lead researcher in Rázi’s antivenin department says: “We make this to save lives, and it doesn’t matter if the person is Iranian, Afghan or American. We are happy to hear that we have saved a person’s life.”

Both the United States and European Union say their embargoes do not target trade in humanitarian goods but in reality the international sanctions have not only created difficulties for medicine manufacturers but have also led to a reduction in imports of drugs for treating cancer, multiple sclerosis, haemophilia, thalassemia and other serious conditions, putting the lives of many children and adults at risk. •

61

Places

The Humility of Hasira in Maghrebi Mosques,

A Perishing Art?

Dr.Cleo Cantone gives an insight in one of the most ‘endangered’ crafts of North Africa, the traditional straw matting known as Hasira.

F

or centuries, Moroccan crafts have flourished in the main cultural hubs the new centres that have evolved out of historic capitals such as Fes, Meknes, Salé and Marrakesh. Basketry, pottery, textiles, and leather: all these time-honoured traditions are gradually giving way to the manufactured, standardised touristic tropes saying little about the craftsmen and their workshops in which these goods are produced. These time-consuming occupations engage generations of craftsmen by virtue of the master-to-student relationship, creating a constant turnover of apprentices and masters. With a paucity of youth taking up craftsmanship as an occupation, workshops such as Abdel Ghani Ismaili’s are on their last legs.

The painstaking techniques required and the relatively high cost of manual labour cannot compete with the supply of ever cheaper, manmade materials that overrun the market. In short, it’s the Made in China syndrome. Synthetic colours supplant natural dyes; plastic replaces anything from straw to leather; nylon and polyester replace silk and cotton.

Not unique to Morocco, hasira is widely used to cover the floors, walls and pillars of Maghrebi mosques. These sweet-smelling, intricately woven and dust resistant floor coverings have been made by artisans for eight centuries as this art was reportedly exported to North Africa by Moorish refugees with the Christian Reconquista of Al-Andalus in 1492. This in itself raises the question of the origin of hasira in southern Spain and whether it relied on a pre-existing Spanish mat-weaving

62

tradition, a question that will not be dealt with here.

Morocco’s mosques used to be exclusively carpeted in straw matting until the recent senseless replacement with synthetic wall-towall carpets deemed more ‘worthy’ of a place of worship than humble straw. Their wealthy benefactors amount to cultural saboteurs: by ridding the mosques of their hasira they are strangling the makers and traders of this ageold tradition. Mistakenly, artificial carpets are considered to work out cheaper per square metre but they actually require far more maintenance (physical labour of sweeping them or electrical power for a vacuum cleaner) and the price is virtually the same (roughly £10 per square metre).

The benefits of hasira, by contrast, are infinitely greater. The technique of weaving them, as we shall see, ensures that dust will gradually accumulate under the mat but the surface will remain virtually dust-free and can be wiped clean with a damp cloth rendering its original sheen and giving off the pleasant aroma of freshly cut straw.

Among the remarkable properties of straw (dried grass which belongs to the family of Poaceae) are its resilience to humidity and its ability to absorb it, and the uncut strands on the reverse side of the mat which are designed to facilitate the circulation of air under the mat.

Ideally suited to hot climates, in winter they can be covered with woollen carpets for extra warmth doubling their insulating properties.

Plate 1

Anyone who has prayed in a mosque with artificial carpets knows the unpleasant odour of sweaty feet that lingers long after worshippers have left the prayer hall. The machine-printed prayer niche motifs often reproduced on prayer mats create a monotonous uniformity which clashes sorely with the soft curvature of the arches, the slightly uneven surface of the walls and the surviving hasira covering the lower part of the walls and pillars in pre-modern Moroccan mosques (roughly pre-19th century).

Since the late 1990s I have noticed the systematic replacement of hasira with

synthetic carpets, particularly in grand mosques from Tunisia to Morocco (with the exception of Algeria which I have not visited). If I have mentioned the smell and aesthetic value of hasira, I need also to mention its auditory qualities: upon entering a sacred space covered with straw matting, one can distinctly hear the pleasant squeaking underfoot as well as when making genuflections.

Made from 100% natural materials, hasira is ideally suited for praying on, especially in view of the Shi’a prescriptions to make prostration on earth or something that comes out of it. Barely any mosque I

have visited in Rabat, Salé or Fes possess hasira. This is hardly surprising since the numbers of artisans who used to produce them have dwindled considerably.

According to Ismaili, out of the 146 artisans in Salé only two are left including himself. I decided that in order to make more thorough investigations on the subject, I would commission a hasira mat from Ismaili’s workshop (Plate 1).

The motifs I have chosen are lozenges framed by smaller ones all in plain straw, i.e. with no coloured strands. The reason

63

Plate 5 Plate 3 I chose this particular motif is because it most closely resembles the lace-like tile work on the surface of Almoravid and Almohad minarets, the likes of which can be found in the unfinished Tour Hassan in Rabat, (Plate 2) the Kutubiyya of Marrakesh and the Giralda of Seville.

Could these late 12th century motifs be in fact a clue to the origin of hasira?

The hasira shop in Salé where I ordered my mat is run by two brothers who followed in the steps of their father who founded the business 100 years ago.

Elder brother Abdel Ghani takes me to the workshop where I am introduced to the ma’lem, Sidi Mohammed, who is busy setting up the string in preparation for weaving. A gigantic ball of string is speedily threaded through the holes in a strip of solid wood and runs to the opposite side of the room through another set of holes. The total length is five metres and the width of the mats is approximately one metre. Once the string has been pulled tight by means of a wooden comb, it is ready for weaving. Meanwhile, each strand of straw has been washed, ‘fumigated’ in sulphur overnight in order to give it a coat of gloss. Then the strands

have to be sorted and those that have black marks from snails are discarded leaving only the pure yellow strands behind.

Some will need to be dyed - red, green or black - by putting them in boiling water with synthetic dye. Once the preparations are done, weaving in earnest can begin.

The ma’lem’s slender, long fingers work

rapidly as he weaves single or double strands through the string warp. After an inch of plain ‘white’ border, the red strands are applied and the small lozenge design starts to emerge (Plate 3). The process of weaving is remarkably quick in comparison with the long and laborious preparation. Abdel Ghani’s brother

Plate 2

Faisal helps the ma’lem sort the straw and thread the string (Plate 4).

The 55 year-old Ma’lem worked as an apprentice as a child and has now mastered the trade, being able to weave any one of the ‘infinite’ motifs in either single or double layered thicknesses (Plate 5). But proprietor Abdel Ghani is not optimistic: their workshop used to hum with activity, now it is dwindling as demand declines and competition from Chinese plastic mats continues to push out local crafts. Out of the hundred odd specialised craftsmen in this profession in Salé, only two remain; indeed, in the medina several shops sell plastic replicas of hasira.

Abdel Ghani claims that there are none left in Rabat and Fes and that some of the mats on the walls in the famed Qarawiyyin mosque were made by the Salé workshop.

Something must be done to save this phenomenal craft. I just hope that after a decade of smelling cheesy feet, worshippers in the Maghreb will bemoan the demise of hasira and advocate its return.

Cleo Cantone Salé - Morocco.

Plate 4 64

65

5 January 2013

Have Muslims Misunderstood Evolution? (Conference) The Friday Nights Thought Forum at Islamic Centre of England

11 January 2013

In this weekly Forum discussions are held in a friendly and mutually respectful environment, on subjects of general interest.

Yemen: Challenges for the Future (Two-Day Conference: Friday 11 - Saturday 12 January 2013)

Date: Every Friday (view announcements on the website) Time: 7:15pm-9pm Venue: Islamic Centre of England, 140 Maida Vale, London, W9 1QB Contact: Email: core@ic-el.com

Organised by: The British-Yemeni Society (BYS) and London Middle East Institute, SOAS (LMEI). The political transition and the forthcoming national dialogue in Yemen offer a rare opportunity for the country and its people to address the multitude of problems they face.

The upcoming conference will debate the compatibility of contemporary Evolutionary science and the Islamic faith, bringing together a variety of scientific and theological perspectives.

Web: www.ic-el.com 1-27 January 2013

Fair Play Heroes, Athletes and Princes in Islamic Art highlights sport in paintings and objects from the Islamic world, from the 13th to the 21st century.

Football is today the most popular sport in Islamic countries. In the medieval period, however, prominent sporting activities at Islamic courts from Spain to the Indian subcontinent included polo, horse racing, hunting and falconry.

Equestrian sports were enjoyed by men and women both as exercise and royal entertainment. They also featured in military training, reaching notable high points in Spain and Egypt between 1300 and 1500. Wrestling, a sport rooted in the Persian tradition, was also practised in medieval times and today is the national sport of Iran and is similarly popular in Turkey.

Venue: British Museum, London

66

Ticket: £8 Time: 7pm Venue: Brunei Gallery Lecture Theatre, SOAS, Thornhaugh Street, London WC1H 0XG Contact: www.versobooks.com/events

Time: 10am - 6pm Venue:The Deen Institute, Great Hall of Imperial College, London, Central London Contact: Email: contact@thedeeninstitute.com Web: www. thedeeninstitute.com 10 January 2013

Ticket: £30/£15 conc. Pre-registration required Time: 9am Venue: Brunei Gallery Lecture Theatre, SOAS, Thornhaugh Street, London WC1H 0XG Contact: Telephone: 020 7898 4330 Email: lh2@soas.ac.uk Web: www.al-bab.com/bys/ www.soas.ac.uk/lmei/events/

Antifragile: How to Live and Manage in a World We Don’t Understand Speaker: Nassim N. Taleb

Paul Mason at the Barry Amiel & Norman Melburn Trust Annual Lecture

New criticism and analysis of Mason’s Why It’s Kicking off Everywhere: the New Global Revolutions

22 January 2013

Administering slavery in ancient Egypt (Seminar)

Unfree in Palestine: Registration, Documentation and Movement Restriction (Lecture)

Christopher Eyre, Liverpool.

Organised by: Department of the Languages and Cultures of the Near and Middle East, SOAS

Ticket: Admission free Time: 6:15pm Venue: Room B104, SOAS, School of Oriental and African Studies, Russell Square, London WC1H 0XG Contact: Email: ag5@soas.ac.uk Web: www. soas.ac.uk/about/events/ 15-24 January 2013

Muslim Youth Helpline Annual Fundraising Dinner The evening will bring together well respected figures, business leaders, professionals and service providers for an enjoyable evening of entertainment, exquisite dining and networking in an outstanding setting.

Ticket: Admission Free Time: 5:45pm Venue: Khalili Lecture Theatre, SOAS, School of Oriental and African Studies, Russell Square, London WC1H 0XG Contact: Tel: 020 7898 4490 Email: vp6@soas.ac.uk Web: www.lmei.soas.ac.uk 23 January 2013

Is Jordan Immune to the Arab Spring Uprisings?

Ticket: £50 Time: 6:30pm Venue: The Grange 5* City Hotel Tower Bridge London 8-14 Cooper’s Row London EC3N 2BQ Contact: Tel: 020 7435 8171 Email: events@myh.org.uk Website: http://www.myh.org.uk/events?id=78

While Arab uprisings have come to neighbouring countries, Jordan appears untouched. Is the country immune to uprising or is there more to the story?

Dr Tariq Tell, a Jordanian scholar, activist and author will address this question.

“Rethinking Charity: Where Should our Giving be Going?”

Ticket: Admission free Time: 5:15pm - 6:30pm Venue: Nelson Mandela Lecture Theatre, Saïd Business School, Oxford Contact: Email: BT Centre@sbs.ox.ac.uk

Nadia Abu-Zahra, University of Ottawa.

Organised by: London Middle East Institute, SOAS (LMEI). Part of the LMEI’s Tuesday Evening Lecture Programme on the Contemporary Middle East, The Middle East - Changing Economic and Political Landscapes.

Exclusive auction items including sporting memorabilia

21 January 2013

Nassim N. Taleb is returning to the Saïd Business School to give a lecture entitled “Antifragile: How to Live and Manage in a World We Don’t Understand”.

He will also be talking about his new book “Antifragile: Things that gain from disorder”.

From the Arab Spring to recent events in Russia and China, this lecture explores the changing dynamic of the economic crisis that underpins the social unrest of the Arab nations, as well as examining how these events fit into the continuing patterns of challenge and disruption that began in Tahrir Square.

12 January 2013

Admission free Time: 6:30pm - 8pm Venue: Hong Kong Theatre, Clement House, London School of Economics and Political Science, 99 Aldwych, London WC2B 4JF Contact: Email: events@lse.ac.uk Tel: 020 7405 7686

On the frontline: refocusing on Afghanistan As part of the Faith & Khidmah Campaign, Give Back- radicalmiddleway will be organising a series of focused, interactive roundtable programmes in early 2013 addressing practical issues raised by organisations and activists.

Time: 10am - 4pm Venue: TBC

It has been nearly 12 years since the US-led invasion of Afghanistan, and 2013 is set to be a defining year in the country’s recent history.

Admission free Time: 7pm Venue: 3 Norfolk Place, London W2 1QJ Contact: Tel: 020 7479 8940

Email: events@frontlineclub.com Web: www.frontlineclub.com 28-29 January 2013

Middle East and North Africa Energy 2013 This conference will explore the intersection of energy, security, and international politics in the Middle East and North Africa (MENA) and ask how changing global and regional dynamics are affecting the energy industry in the region.

Time: 4pm

Venue: Conference Unit, Chatham House, 10 St James’s Square, London SW1Y 4LE Contact: Tel: 020 7957 5729 Email: conferences@chathamhouse.org 31 January 2013

Turkey and the challenge of the new Middle East (Panel Discussion) Yasar Yakis, former Foreign Minister of Turkey; Rosemary Hollis, City University.

Chaired by: Sir David Logan, former British Ambassador to Turkey. Organised by: British institute at Ankara. Panel discussion on the challenges and options available to policy makers in the relationship between Turkey and its Middle Eastern neighbours where instability and violence have challenged Turkey’s interests and influence as a rising regional power.

Admission free - Pre-registration required Time: 6pm Venue: Wolfson Auditorium, British Academy, 10-11 Carlton House Terrace, London SW1Y 5AH. Contact: Tel: 020 7969 5204 Email: biaa@britac.ac.uk Web: www.biaa.ac.uk We do not necessarily endorse or recommend any of these events or their contents. It should be clear that the sole purpose of this listing is introduction and not endorsement. We are not responsible for their contents or anything related to them including their fees or venues.

Events might be cancelled or changed without any notice by their organisers. For further information, please contact the organisers.

67

Chrystal Mosque in Malaysia