Islam today - issue 32 by islam today magazine UK

issue 32 vol. 4 February 2016

islam today

Love Muhammad Campaign Love; The Core of Islamic Ethic The Charm of Arabic Typography

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islam today

140 Maida Vale London W9 1QB Tel: 020 7 604 5500

issue 32 vol. 4 February 2016

islam today magazine is a monthly magazine published by the London based Islamic Centre of England. It focuses on the activities of the communities affiliated to the Centre, reflecting a culture of openness and respect towards other religious communities both Islamic and non. The magazine is available in paper and digital format.

Disclaimer: 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.

ISSN 22051-2503

Editorial team Managing Director

Mohammad Saeed Bahmanpour

Chief Editor

Amir De Martino

Managing Editor

Anousheh Mireskandari

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Content

The Statement of ICEL on the martyrdom of Sheikh Nimr

ART

Sheikh Shomali at ICEL Press Conference - 2015

The charm of Arabic Typography

Love; Core of the Islamic Ethics

Global Warming and human health

8 10 2

islam today

Love Muhammmad

St John Bosco; an educator and a man of God

February 2016

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Children Corner Meeting for a Common Good What & Where

The Statement of the Islamic Centre of England after the Saudi's unjust execution of martyr

Sheikh Nimr Baqir al Nimr In the Name of God the Merciful and the most Merciful “God does not like the broadcasting of anyone’s evil conduct in speech except by someone who has wronged and God is all- hearing, all-knowing.” (4:148)

he news of the martyrdom of Hujjat al Islam wa al Muslamin Sheikh Nimr Baqir al Nimr was of

great impact upon the hearts of freedom loving individuals and it also wounded all those hearts which care for Islam and desire Islamic Unity. Although the method of his imprisonment and the way his case was attended by Saudi Arabia indicated that there would be a tragic end for this case, still no one expected such cruelty taking place in the month of Rabi which contains the birth of the Prophet of Islam, the Mercy to Mankind, when sincere Muslims try to bring Muslim denominations closer to each other and to introduce the merciful nature of Islam. The Islamic ummah today is in more great need of unity than any other time vis-à-vis external or foreign conspiracies and from the internal takfiri groups that shatters this ummah within, without having mercy upon the big or small. Does the rulers of Saudi have no priority other than bombing the oppress people of Yemen, sending troops to crush the uprising for reforms in Bahrain, and to execute those who are committed to the peaceful opposition of them? Does it not occur that God, the Prophet and the believers abhor this type of behaviour? Does the Qur’an not say: “And say, go on working: God will see your conduct, and His Apostle and the faithful as well”? (11:105). The Islamic Centre of England condemns the execution of Shahid Hujjat al Islam wa Al Muslamin Sheikh Nimr Baqir al Nimr carried by Saudi Arabia. Furthermore, it demands that the Saudi leadership invest in the reform and betterment of the Islamic Nation rather than focusing upon sectarian and tribal interests. Intellect and extensive experience have proven that: “kufr (infidelity) can last but not oppression”. Islamic Centre of England

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February 2016

Hujjatul-Islam Dr Mohammad Ali Shomali at ICEL Press Conference 2015

ujjatul-Islam Dr Mohammad Shomali director of the Islamic Centre of England in his annual address on Thursday 17th December 2015, spoke about the activities of the Centre, the work of the community and expressed his opinion on some current affair issues. Dr Shomali took the opportunity to send his greetings to the Christian community on the occasion of Christmas and to the Muslims for the birth anniversary of Prophet Muhammad(s) and Imam Jaf ‘ar As-Sadeq(a) whose births are commemorated (this year) on the 29th of December 2015. While reminding people of these joyful events Dr Shomali also spoke of the sadness for suffering of people worldwide especially in the Middle East and Africa (Iraq, Syria, Yemen and Nigeria). He expressed regret that people, in this day and age, appear not to have learned the lesson; that problem cannot be resolved by force or killing. He expressed optimism for the growing presence, in both the Christian and Muslim communities, of individual committed to promoting peace. The director of the Islamic Centre of England referred to the second letter of the Leader, Ayatollah Khamenei to the youth of the West, pointing to his unequivocal condemnation of the Paris terrorist attack which stand in net contrast to the selective condemnation of terrorism by Western politicians and media outlets.

Dr Shomali reiterated that terrorism has no place in Islam, a conviction particularly strong in the Shi’a community and among Shi'a scholars. He pointed to the Leader's call to Western governments, to avoid reactionary responses in the name of combating terrorism, as these only alienates and isolate the entire Muslim communities. 'A community that is greatly contributing to the society in which they live', added Dr. Shomali. He further referred to Ayatollah Khamenei's letter of and his request to the youth of the West to study and understand Islam in order to build bridges among different peoples. Dr Shomali gave a brief description of the activities conducted by the Islamic Centre over the past twelve month at both national and international level. After his address Dr Shomali answered questions from a number of reporters representing media outlets in Arabic, English and Farsi. The questions put to Dr Shomali reflected people’s concerns on issues related to Muslims both in UK and abroad.

For the video of full press conference please visit: www.ic-el.com/en or https://youtube/tWoxFEhUICY

islam today February 2016

Faith

slamic ethics is the code of morals that a believer follows in their daily life. That is the total code of conduct that shapes his life and guides him through this world into the Hereafter, which is the true abode for a believer for all eternity. Islamic ethics make a person become the kind of servant that God wants him to be; he lives by these morals, conducts himself by these morals and wants to die upon these morals. As Muslims, we definitely need the guidance of ethical and moral values, which God provides for us in the Qur'an. And these values apply to the believer twenty-four hours a day. Some wrongly believe that religion is merely a set of mystical rituals that must be fulfilled and once those rituals are over, they can go back to their lives. However, God makes it clear in the Qur'an that religion and life are inextricably intertwined; that is, religion pervades in every aspect of a muslim’s life as it is related in chapter Al-Anam, verse 162: “Say: My salat and my rites, my living and my dying, are for God alone, the Lord of all the worlds.” That is why a true Muslim always feels the spiritual influence and exuberance that his faith inspires in every aspect of his life. Whether a housewife, a businessman, a celebrity or a scientist, they feel the spiritual state of being a servant of God and the humility it brings. This state of mind is essentially because of love, which makes up the core of the Islamic morality. Love is the main theme of Islam and the soul of the Qur'an. The sole purpose why God created this world and the universe is love. The trial we go through in this world is a trial about love. It is the trial by which, hearts full of love are separated from rusty hearts full of anger and hatred. Indeed, this world is a place where we learn how to love. Before entering Heaven, which is the abode of infinite love, it is the school where we are educated about love, passion, compassion and mercy for others. Love is one of the blessings God creates in this world that most satisfies and pleases us, both in this world and the Hereafter. Every individual who looks for love and wants to experience it in the truest sense of the word must grasp the importance of this feeling. Without love, it is impossible to duly experience friendship, confidentiality, loyalty, and trust. Only faith will endow such a love on people is only “faith”. A profound love of God and fear of God and the resoluteness in living by the

islam today

February 2016

Love:

The core of Islamic Ethics

morality of the Qur'an makes people feel genuine love for another. Without faith, love would be based on vain worldly values such as money, social status, or physical appearance, all of which are matters vulnerable to time and conditions. Any deficiency in one of these worldly values causes the disappearance of the feeling, which is assumed to be love. When the source of love is a deep faith in God, the gates open to a kind of blessing which would last until the end of one’s life. From chapter Maryam verse 96, we understand that God creates the love as a blessing for believers: “As for those who have iman and do right actions, the AllMerciful will bestow His love on them.” God does not want people to suffer. In chapter anNisa verse 147, God says: “Why should God punish you if you are thankful and have faith? God is AllThankful, All-Knowing." The attributes that please God the most are love, being thankful to Him, compassion and being self-sacrificing. Love that stems from being a sincere believer, wisdom and faith is also the ultimate goal of faith. Satan wants to prevent people to have faith in God; for this reason, he strives to make people forget about love and does all he can to solidify hate. He tempts people to all kinds of evil acts which displease God. In many verses of the Qur'an it is related that it is God Who inspires love into the hearts of the faithful. (chapter Maryam, 13 & 96, chapter Rum, 21) Human nature is inclined to be loving, forgiving and to act in a mature manner. Once someone grasps the value of love as a precious blessing, they can’t abandon it. They can’t let themselves be led astray by the momentary influences of anger and hate. Muslims should conduct themselves in line with a morality based on love at every moment of their lives. Love is the essence of what are the Islamic ethics we see depicted in the Qur'an.

Adnan Oktar, also known as Harun Yahya, is a Turkish author and an Islamic creationist

islam today February 2016

People are going to be running late,” said one of the organisers “whatever background we are, be it Arabian, Iranian, or Asian, were always late”; one characteristic the Asian and Middle Eastern communities are united in. On the 15th of January however, the Muslim communities all gathered, before the set time, hundreds of men and women from various ethnic backgrounds gathered at 6:30pm in SOAS - Univeresity of London, attending the “Call for Solidarity” event, organised by “Love Muhammad". Love Muhammad prepared a special evening with renowned guests and performers to celebrate the beloved

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Messenger’s birth and his unifying message for all people and all times, as the holy book of Islam stated: “And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves.” (3:103) The Love Muhammad campaign began in 2013 aiming to bring all Muslims from all Islamic sects and communities together, all under one commonality and under the principle of our beloved Muhammad(s), the final messenger and the prophet of Mercy. Sheikh Mohammed Shomali, one of the key speakers at the “Call for Solidarity” event, reminded us of the peaceful teachings Prophet

Muhammad(s) led throughout his lifetime; “we should always remind ourselves of the holy prophets life, and remind ourselves that our beloved messenger himself lived peacefully with other communities and religions groups, side by side.” This is a key reminder to all Muslims, and should also be spread in nonIslamic circles, as the mass media reports about the Islamic religion negatively, highlighting the Islamic religion dangerously, and/or exaggerating sectarian conflicts, which unfortunately have resulted to the Islamic community dividing, not only in the region of the conflict, but worldwide. Being a Muslim today,

especially in the West, has become a daunting task to say the least. The events Love Muhammad has been organising have been helping us Muslims, as the events and campaigns remind us of the peaceful Islamic religion we follow. Love Muhammad has been campaigning for over four years now, to ensure our Islamic communities unite together in our love and adoration for the final Messenger Muhammad(s). “It’s great we have a holy figure who unites us Muslims together. We need to remember that it’s not only our beloved prophet of Mercy who unites us Muslims, but the holy Book and God” said Sheikh Babikir. The first event organized by Love Muhammad was very successful as over 700 attended the event at the IndigO2. The event also held a poetry competition with 100s of participants competing for a grand prize of £1000. The following year, Love Muhammad held an event at Wembley Stadium, which was attended by up to 1000 attendees and included speeches by top religious and political figures including, Ayatollah Araki, Lord Ahmed Nazir, Farooq Murad, and Tariq Ramadan. The event featured the “Young Muslim Contribution" Award Ceremony with grand prizes, and ended with a great performance by Saif Adam and Ali Fadhil. Love Muhammad has partnered with a number of organisations who host various events promoting the teachings of the Prophet Muhammad through talks, discussions, poetry, song, storytelling and social action projects during the month of Rabi Al Awwal each year, as it marks the birth of our holy and beloved prophet Muhammad(s). Love Muhammad continued in 2015 in the form of a widespread campaign

by holding several different events within different Muslim Communities, Mosques, and Islamic Centres across London and across other Major cities in the UK. The campaign featured numerous high profile community leaders, scholars and speakers and featured numerous activities ranging from charitable food drives for the homeless, poetry competitions, entertainment and song performances by a variety of top artists, as well as a Finale Rose Event, were Muslims spread a message of love by handing out roses in honour of Prophet Muhammad’s birth anniversary. Following up the campaign in 2015, Love Muhammad went around asking young children “what would you ask prophet Muhammad(s) if you met him?” – which is titled “Meet the Prophet” initiative. Some children were confused, they didn’t know what to ask, while others had many questions and were excited by the thought of meeting him. The Love Muhammad team interacts with all sorts of ages and ethnic groups, ensuring they reach Muslims and non-Muslims throughout Britain and other countries. The campaign actively seek to bring together Sunni and Shia communities from around the globe with the objective of promoting Unity and introducing the holy Prophet Muhammad(s) as the unifying element, instead of focusing on theological differences. “O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other).” (49:13). Our beloved prophet Muhammad(s) is the unifying centre of love where the affections of all humanity are concentrated. Love Muhammad

doesn’t only arrange events that Muslims worldwide look forward to attend as we’re gathered under one roof, but Love Muhammad also think of how they can help communities worldwide. In the past, as well as this year, Love Muhammad organised food drives for the homeless ensuring UK citizens have a nutritious meal. In 2016 Love Muhammad collaborated with Shabab Al-Sibtayn (SAS) for and “inspired by Muhammad" campaign. Members from SAS and love Muhammad travelled to Greece Island to help the refugees traveling from war zone countries, hoping they can live peacefully and be safe. The organisers ensured that families who have had a tough experience, and were washed up on the European shores, were being supported by the necessities. Love Muhammad has drawn the attention of high profile religious figures, politicians, academics, and artists who have supported the campaign through various aspects of contribution and have addressed the Love Muhammad audience in different events. This year the campaign ended at SOAS university, where numerous high profile community leaders, scholars and speakers attended, with song performances by Pearls of Islam, Ali Fadhil, Faraz Yousufzai, Sukina Pilgrim and Hassen Rasool. “As Muslims,” said Heba Ezzat “we will stand under the banner of the Holy Prophet and show our unity by portraying the true picture of Islam.” Overall, people in the audience were cheerful as they were gaining Islamic knowledge and listening to amazing performances by a variety of top artists. This type of spirit is needed in order for us to go forward to tackle all kinds of extremism and sectarianism, and most importantly to unite. It was beautiful.

islam today February 2016

Interfaith

Education, education, education’. A slogan once used by British PM Tony Blair to boast of his priorities. Whether he succeeded or miserably failed is a matter of dispute. However, it is certain that nothing could be more important for any country than educating its young. That was the goal to which a peasant boy called John Bosco dedicated his life. In his case, it was an extraordinary success. Also an encouraging example, perhaps, for those who believe that faith schools have much to contribute to society. Born two hundred years ago in Piedmont, Northern Italy, the boy John from the beginning felt drawn to working amongst the young, especially those from a humble background. Poor himself, his parish priest taught him to read and write but it was his beloved, widowed mother, Margaret, who nurtured him into religion. She introduced

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her son to those habits of piety and devotion which became the solid foundation of John’s teaching ministry – a wonderful revolution for good. Short, sturdy and curly-headed, with sparkling eyes and an infectious smile, young John showed early a gift for drawing other youngsters to God. Above all, he wanted to help the poor. After being ordained as a priest, he started a hostel for homeless lads, vagrants and orphans. Father John well knew that ‘Idle hands make the devil’s work’, so he also set up workshops for teaching practical, useful skills, like tailoring, shoe-making, book-binding, brick-laying and carpentry. Trades that would at least enable his charges – many of whom today might fall into the category of ‘young offenders’ - to learn an honest living. Naturally the local, respectable folks complained about the presence of rough kids. ‘Fr John must be quite mad to surround himself with

The connection between religion and education is present in every Abrahamic religion. Frank Gelli recalls the legacy of S John Bosco who dedicated his life to educating the poor and underprivileged.

such riff-raff'’, they muttered. Even his mum felt they were too much, whereupon her son silently pointed to the image of Christ. That won her over and Fr John’s work continued and indeed prospered. It was a stormy time for Europe. The movement for Italian independence was at its height. The Italian patriots were by and large anti-religion. Some were violently opposed to John Bosco’s apostolate towards the poor. Masonic lodges, extremely powerful in Piedmont, were particularly virulent against him. He was threatened, defamed, attacked in print and in body, even shot at, but they found in him a worthy, feisty adversary who rose up to the challenge. He poured out a stream of pamphlets and tracts rebutting his enemies. He also made fun of them. It worked. The freemasons snarled but withdrew, frustrated and defeated. In 1857 Fr John’s homes and workshops had grown so

much that he gathered them and his priestly helpers into a religious institute called ‘Salesian Society’. So named after St Francis of Sales, for whose quiet spirituality John Bosco had a deep attachment. Nor did he neglect the needs of girls. In 1872, aided by a young woman from Genoa, Maria Mazzarello, the priest began a female organisation for similar work among girls, ‘The Daughters of Mary’. That too quickly met with good fortune. Today, Salesian schools and colleges are spread all over the world. A phenomenal success story. What was John’s secret? ‘I have no system’, he said in answer to inquiries. ‘I just try to make things attractive to young people’. Fr John was blessed with a natural gift for innocent amusements. As a boy he could sing, dance, be a ventriloquist, do conjuring tricks and even tight-rope walking. So he later used music, songs, sport, games, story-telling, anything that would

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Valsalice School Turin set up by John Bosco also his burial

interest and amuse. Also, he addressed his children not in pompous, ‘clerical’ tones but in simple, natural ways they could understand. In times of recreation his attitude was friendly and tolerant. His motto was: ‘do as you wish, as long as you do not sin’. Mind you, he would not tolerate bad language, blasphemies, impure talk or behaviour. At those he would draw the line. Although he might not have embraced a strict system, Fr John had a method. His way was to train character, to shape young people both physically and morally. To do that he made use of religion. His youths were instructed in the Christian faith. They were encouraged, though not obliged, to attend church services. He and his assistants would preach very short sermons, filled with interesting images and anecdotes. They did not bore the youngsters but tried to interest and stimulate them. In that way he gradually and effortlessly inculcated into the young minds the vital distinction between right and wrong, making his kids into good citizens. A pioneer of faith schools, I wish to suggest. Religion as contributing to civil duties. Some may see in Fr John’s method parallels with the famous (or notorious?) English private, boarding schools,

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perversely called ‘public schools’. They too at their best were supposed to combine learning with training of character through sport, games and religion. However, a vital distinction is that the English public schools were and are fee-paying institutions, for long largely or exclusively reserved for the children of the rich, the scions of the upper or aristocratic classes. In the days of the British Empire, such schools were meant to produce rulers, military officers and administrators needed to run a worldwide machine of robbery and plunder, thriving on the exploitation of colonial peoples. By contrast, the Salesian schools were not meant for the rich but for the poor, the marginalised and the underprivileged. They were free, aiming at teaching not just academic subjects but also useful skills and metiers. Religion was the cement that held learning and recreation together, never a tool for dominating or oppressing others. In education, faith really works! There is the question of school discipline, without which no teaching and learning are possible. That was a time when corporal punishment in schools was a matter of course. Pupils could be beaten, caned or birched for most transgressions. Amazingly, Fr John once said that he could not recall ever formally punishing a boy. He disliked repressive means, favouring prevention instead. Nor did he

like to stress the fear of Hell, so de riguer in centuries past. His counsel to his helpers was: ‘Be kind. Never preach fear unless you have first preached love. Talk first of the merciful God, last of the Devil. Draw out whatever evil you may discern by cultivating the elements of goodness present in all souls. Teach them to fly upwards, into the joys of Heaven. Once they have caught a glimpse of the supernal truths, they will not want to come down, sinking back into the mud.’ Despite his heroic virtue and outward cheerfulness, Fr John was not spared inner trials, physical as well as spiritual. He suffered from splitting headaches, eczemas, depressions, doubts and even an occasional sense of despair. Many great saints have spoken of undergoing similar tests as ‘the dark night of the soul’. It seems the Devil is always keen on attacking those who are closest to the Lord. Persevering in prayer throughout was the servant of God’s best defensive and ultimately victorious weapon. John Bosco died in 1888. He was canonised, proclaimed a saint of the Catholic Church in 1934. (His feast day falls on 31 January.) Today there are 16.000 Salesian priests and lay brothers working in 131 countries. They run schools of all kinds, not just for the disadvantaged but also first class colleges. In Britain there are six secondary schools in which

the sons and daughters of St John Bosco are actively involved. I can think of no better words to hint at St John’s eternal reward for his labours than those of the parable of the Talents in St Matthew’s Gospel: ‘Well done, good and faithful servant… Enter now into the joy of your Lord.’

Revd Frank Julian Gelli is an Anglican priest, cultural critic and a religious controversialist, working on religious dialogue. His last book ‘The Dark Side of England’. An exposé, is available on Amazon Kindle.

"Religion was the cement that held learning and recreation together, never a tool for dominating or oppressing others. In education, faith really works!

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February 2016

Art Art Editor Moriam Grillo

ebruary is an exciting month, not just because it reminds us that winter is coming to an end and spring, with all its colour and new life, is around the corner. But this year it heralds a groundbreaking new initiative in the art world; encouraging unity by celebrating diversity.

Talking Art: Faith in Art “This project is not only about showing the vibrancy and variety of Islamic art being produced in Britain, but also about engaging wider communities, and for me, building bridges, bringing people together through a mutual passion, art." - Mobeen Butt, Curator and Founder of the Muslim Museum Initiative ‘Faith in Art’ is an exhibition celebrating contemporary Islamic art produced in Britain. Curated by Mobeen Butt and showcased at the Craven Museum & Gallery in Yorkshire, the exhibition incorporates the work of ten British Muslim artists. The artworks on show reflect a high standard of craftsmanship using traditional Islamic art forms such as calligraphy, geometry, arabesque and miniature painting. There are also works created using more contemporary materials such as paper cutting, embroidery and fabric printing. Whilst all artists approach the theme from a modern perspective, Butt believes the work will help to tackle an age old issue. He says, “synonymous with Islam, and, I believe, the religion’s real strength, this exhibition will show that there can be ‘unity within diversity’ and ‘diversity within unity’.’’ Butt is also founder of the Muslim Museum Initiative, an online resource created to explore the history and heritage of Muslims in Britain. He believes that by highlighting our shared history and what unifies us, we can encourage greater cohesion in our communities at large. “Art has the power to transcend; it can bring worlds together, evoke emotions, pierce through politics, tell stories, and take people to distant times and far off places." Through the work of artists such as Siddiqa Juma and Samir Malik, Butt calls attention to the eclectic mix of Islamic art being produced in Britain today. Offering us a rare opportunity to see contemporary work exhibited outside of the main Islamic art hubs of London, Malaysia, Qatar and Dubai. “Muslims in Britain are producing exceptional art; art with real soul, depth and meaning; art that mesmerises; and art that is increasingly being collected around the world." - Mobeen Butt The remaining artists exhibiting their work are: Zahir Rafiq, Fatima Zahra Hassan, Maryam Golubeva, Raanaz Shahid, Razwan Ul-Haq, Qashif Masud, Shams Un Nisa and Ghulam Farid Rafiq. Each artisan presents their own understanding of Faith, reflecting in their work the strength of spiritual practice emanating in the artistic beauty of their creative endeavours. Sham un Nesa

'Faith in Art' runs from February 5 until March 28 *Please note, artists' work shown may differ from those in the exhibition.

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February 2016

Fatimah zahra Hassan

Engage In the weeks leading up to the ‘Faith in Art' exhibition, Craven gallery has played host to a range of artist led workshops, allowing members of the public to participant in sessions, developing skills in calligraphy and papercutting. Local school children also had the chance to meet with Master Calligrapher Samir Malik, who encouraged them to explore and develop their own creativity through Islamic art. The art produced from these community workshops will be exhibited along the professional artworks during the exhibition. Craven Museum & Gallery, Town Hall, High Street, Skipton, North Yorkshire BD23 1AH

Admission is free. For further information telephone: 01756 706407

Papercutting “I take my inspiration from God and I am grateful to God for his help and guidance in this creative process" -Maryam Golubeva The most innovative and eye catching of all the artists featured in ‘Faith in Art’, is Russian born mixed media artist Maryam Golubeva. Her work is inspired by her Turkish heritage and spirituality. Golubeva initially achieved a Bachelor’s degree in Teaching and Linguistics before going on to study Fine Art and Art History. Her most famous work is ‘Flying Carpet' a nine foot long paper by five foot wide paper cut design which resembles a traditional Ottoman carpet design. It was a key feature of London design week in 2014 and has toured the world celebrating Islamic heritage and innovation. Golubeva believes her craft is a means of crossing cultures and through her art invites audiences to interact as much as possible with work, in order to create greater understanding and encourage human connection. “I see my art as a gateway to harmony and peace. This is why I am always trying to put positive feelings and ideas in my creations” says Maryam Golubeva. Golubeva was shortlisted for the 2015 Muslim News Award for achievements in the field of Islamic arts.

Inspire “Imagination is more important than knowledge. For knowledge is limited to all we now know and understand, while imagination embraces the entire world, and all there ever will be to know and understand.” Albert Einstein Islam, at the very least, is a creative exploration of our spiritual nature. The ultimate artisan, our beloved Prophet Muhammad [s] taught us to harness our imagination through story and the Prophetic dream. Creativity is a means of cultivating the light [of Truth] in our hearts. A necessity in these formidable, modern times. Young children have a propensity to draw from their imagination. Early child development encourages use of the imaginative faculty. Something that is sadly discouraged as children grow. Artist and writer Dave DeVries says that a child's connection to its imagination enables it to succeed where adults fail. "Children are more creative. Their worldview is incomplete and demands discovery. They prosper because they embrace their ignorance instead of ignoring it. And they are willing to explore, investigate and put their ideas to the test because they are willing to fail." He believes as adults, we often fear failure and are guided by logic and not curiosity. A fatal flaw since our world view is also incomplete and we are often oblivious to our ignorances. But that is not surprising since curiosity fuels our imagination which we tend to lose contact with as we mature. Creating a downward spiral of finite knowledge instead of upward aspiration of infinite awakening. Current educational practice discourages imagination and creativity, and if we are to encourage our children to live wholesome spiritual lives we need to redress this imbalance. 

islam today February 2016

Victor Place Mussol (1867 -1870 )

Places

THE CHARM OF ARABIC TYPOGRAPHY

Cleo Cantone takes us to Typographica Arabica and Mésopotamie Carrefour des Cultures: two exhibitions in Paris tracing the history of Arabic Typography

s this recent exhibition in the library of languages and civilisations (BULAC) in Paris ‘graphically’ illustrates, Arabic text not only lends itself to the refinement of calligraphy, but also the equally important aesthetic value of tyography. The famous calligrapher Mir Ali Tabrizi (active circa 1370–1410) made no bones about the high status of his art: “My pen works miracles, and rightly enough is the form of my words proud of its superiority over its meaning. To each

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of the curves of my letters the heavenly vault confesses its bondage in slavery, and the value of each of my strokes is eternity itself.” The Arab writing system goes back to pre-Islamic times. The Bedouin used cursive script to write poetry, tracing it on soft materials such as leather, palmbast, parchment, papyrus, etc. The monumental script, in the form of ‘proto-Kufic’, was used on harder surfaces such as camel bones, potsherds, stone, wood and metals. From the early stages in its evolution in

antiquity, the Arabic script has showed a great sensitivity to geometry. At the same time, the almost ceaseless flexibility and adaptability of its letters gave rise to an equally vast range of styles. From as early as the 8th century, the Christian king Offa of Mercia (757-96) minted his coins with Kufic letters around the rim and examples of Kufic and imitation or pseudo-Kufic abound in Renaissance paintings. Indeed, Arabic calligraphy as a decorative art was widely emulated in Europe, in both secular and religious contexts. Yet the

production of beautifully penned books rare testimony to the voyage of the surviving copy was recently or even sheets containing poetry (wasli) Dominican friar, Riccoldo da Monte rediscovered by an Italian scholar. was extremely costly and therefore only Croce who annotated the margins of a By the 18th century Arabic characters available to the elite. It is therefore Qur’an, particularly the chapter (surah) were being printed from Turkey to the difficult to surmise why the of Maryam. Levant and British and French introduction of the printing press was Among those charged with the mission publishing houses were founded from met, initially, with reticence. to bring back precious tomes under Calcutta to Cairo. It was with the Given the inimitable standards reached the aegis of King Louis XIV, was Louis impetus of the presses that a number especially in copying the Holy Qur’an, Piques (d. 1699). A theologian, of African languages, whose writing such reticence is understandable: no orientalist and librarian by training, he systems had thenceforth used the machine could possibly reproduce the worked in the college of the four Arabic alphabet (ajami), came to be artistry of Muslim penmanship. The nations founded by Cardinal Mazarin. printed in Latin characters. An Arabicfirst printing press for printing Arabic Amongst the Arabic manuscripts he Hausa dictionary printed in Kumasi, was brought to Aleppo by the patriarch bequeathed to the Dominican convent Ghana in 1961 from the Dobronravin of Antioch in 1705 serving the library, were fragments of a Medieval collection in St Petersburg is a Christian community and shortly Qur’an and a history and description of wonderful example. Printing often thereafter Sultan Ahmed III issued a Makkah dated 1609. accompanied missionary activity: in firman licensing the establishment of Whereas hand-copied manuscripts fact, it was the missionaries who made an Arab press in the first attempts at Constantinople. printing in the Arabic The Qur’an, by type. They also …the first known printed copy of the Holy Book contrast only established ‘eastern appeared in Venice in 1537. Published by the Italian started to be colleges’ in Rome in printed in the 19th order to train near Paganino brothers, a surviving copy was recently century. eastern priests and rediscovered by an Italian scholar. Little wonder that often equip them rulers and men of with presses when religion in Europe they returned to their financed missions whose purpose it were still valuable items, they could not countries of origin. In an interesting was to procure beautiful manuscripts compete with the evolution of printing case of a Hungarian convert to Islam, to be housed in the libraries of royalty technology. This innovative technique Ibrahim Mütteferrika (1674-1745) who and monks alike. In this connection, ushered in the mass production of was an Ottoman diplomat as well as a another exhibition in Paris, this time in printed matter making it available at a polymath who introduced the printing the National Archives, “Mésopotamie fraction of the cost of hand-made press with movable Arabic type to Carrefour des Cultures - Grandes books, thereby making literature Istanbul. The book on show was one heures des manuscripts irakiens (XIIIavailable to a far wider audience. Given Mütteferrika authored in Turkish and XIXe siècle)” focused on the Dominican the inherent attachment to the he may have borrowed material from library in Mosul, Iraq. The monks’ beautification of the written word in Ibn Khaldun and Hobbes, inviting the collection includes Syriac gospels, Arabo-Muslim culture, it is not sultan Mahmud I to reform his army. illustrated with crosses and depictions surprising that printing did not catch The title page recalls the illuminated of saints, the monks also collected on easily. Indeed, what the headpiece in Turkish manuscripts — Arabic manuscripts, from Avicenna’s Typographica Arabica illustrates so an indication that aesthetics played a treatise on medicine to two exquisite pertinently is the gradual transition part in the transition between copies of the Qur’an, one from the between printing on wooden seals to calligraphy and machine-produced Maghreb/Andalus dated to the 13-14th printing manuals on the Arabic print. century and one from Iraq, copied by alphabet to grammar books. What If the 16th and 17th centuries were Yaqut al-Musta’simi and dated 1289 took longer to see in print was the characterised by scholarly and religious (both of which are preserved in the word of God and even then, the first motives to publish in Arabic, in the Bibliothèque Nationale). One particular known printed copy of the Holy Book 18th and 19th centuries, it was the example, dated to 1250-1320 and appeared in Venice in 1537. Published administrative and business aspects originating from Egypt or Syria, bears by the Italian Paganino brothers, a that prevailed. Portable presses were

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Qurâ&#x20AC;&#x2122;an, Iraq, 1289 (bnf, ms arabe 6716)

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brought from Europe and as well as propagating knowledge about the people and cultures to be subjugated, they acted as vessels of ‘an oriental Renaissance’ to ‘awaken’ the population. A grammar of vernacular Arabic printed on a portable press by the young orientalist Joseph Marcel during the French expedition too Egypt is worthy of note. Situated on two floors of the library of languages and civilisations (BULAC), the exhibition traced the evolution and development of Arab print, from the 15th century to the present: the latter mainly characterised by posters by contemporary artists from Algeria to Iran, passing through Europe. Exploiting new technology and traditional forms, they forge a contemporary graphic lexicon inscribed in trans-cultural dialogue. The combination of free access and the complementarity of the subject matter and place makes for an unusually contextualised exhibition: the only objects in cases were the rare copies of Qur’ans. Thus, as well as making the public aware of BULAC’s collection of rare books and manuscripts, the exhibition is sure to appeal to students who spend time in the library and it is hoped that the exhibition will cross the Channel in the near future.

Mohammed Khadda, Commemoration of the agricultural revolution of 17 June,poster, after 1971. Collection of the Bibliothèque nationale d’Alger, archives Naget Khadda.

Dr Cleo Cantone holds a PhD from the University of London. She is author of “Making and Remaking Mosques in Senegal”, based on her doctoral research.

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Health

Global Warming and human health

Laleh Lohrasbi explains how by imbalance use of natural sources, human has caused huge problems for the very source of their achievements

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Global warming is a relatively new phenomenon and often in the headlines. It is regarded as one of the most serious environmental problems of our time and has attracted the attention of many international experts. Global warming is primarily caused by too much carbon dioxide (CO2) in the atmosphere, which acts as a blanket, trapping heat and warming the planet. A doubling of the CO2 concentration could lead to a 5oC rise in the world’s temperature. Scientists believe that a one degree rise could melt the Greenland ice sheet and drown the Maldives, but a three degree increase could kill the Amazon rainforest, wipe out nearly half of all species facing extinction and create havoc with crops. The increasing temperatures may be followed by a large variety of other problems such as with El Nino. The Swedish scientist Svante Arrhenius (1896) was the first person to claim that fossil fuel combustion which releases more carbon dioxide into the atmosphere increases global temperatures. But his discoveries lay dormant until the mid20th century when they were eventually proven. In 1988 the greenhouse effect theory was recognised and the Intergovernmental Panel on Climate Change (IPCC) was founded by the United Nations Environmental Programme and the World Meteorological Organisation. From 1998 onwards the terminology surrounding greenhouse effect was used less and people started to refer to the theory as either global warming or climate change. The 1992 United Nations Framework Convention on Climate Change (UNFCCC) committed state parties to reducing greenhouse gas emissions culminating in the adoption of the Kyoto Protocol, in Kyoto, Japan; in 1997 (the

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protocol came into force on 16 February 2005). This protocol implemented the objective of the UNFCCC to fight global warming by reducing greenhouse gas concentrations in the atmosphere to ‘a level that would prevent dangerous anthropogenic interference with the climate system’. Despite all these measures, the world’s temperature keeps rising, partly because it seems that governments have been slow to implement the agreements. The earth’s temperature has increased by 0.8 degrees Celsius over the past century. More than half of this increase has happened in the last 25 years. It seems that the temperature is rising at a faster rate than ever before. Human activities such as fossil fuel burning, deforestation, industrialisation and pollution are thought to be only a few factors responsible for global warming. Although we have benefited from technological advancements humans have failed to maintain a balance so that excessive consumerism does not disrupt nature’s innate harmony. As the climate changes, the risk of injury, illness, and death resulting from heatwaves, wildfires, intense storms, and floods rise. Three key ingredients—sunlight, warm air, and pollution from power plants and cars—combine to produce ground-level ozone (smog), which humans experience as “poor air quality”. Higher air temperatures increase smog if sunlight, fossil fuel pollution, and air currents remain the same. Studies have shown that high levels of smog are linked to an increase in hospital admissions for cardiac problems. Warmer temperatures and higher concentrations of carbon dioxide in the atmosphere stimulate some plants to grow faster, mature earlier, or produce more “potent allergens”. A more recent study in Italy found that not only have the local levels of pollen increased but the population’s sensitivity to pollen has also increased. Scientists expect a warmer world to bring changes in ’disease vectors’ (the mechanisms that spread some diseases). Insects previously stationary due to cold winters are now moving to higher latitudes (toward the poles). Warmer oceans and other surface waters could also mean severe cholera outbreaks and harmful bacteria in certain types of seafood. However man-made changes to the environment and the ability of public health to redress diseases make projecting the risk of vector-borne disease particularly difficult. 2015 was an important year in climate change control. In the International Islamic Climate Change Symposium held in Istanbul in August 2015, a group of top academics drafted an “Islamic Declaration on Climate Change”. They believe that an international agreement on climate change needs to be driven by a bigger, broader and stronger citizens’ movement. The Islamic Climate Declaration says

that the world's 1.6bn Muslims have a religious duty to fight climate change. It urges politicians to agree a new treaty to limit global warming to ‘two or preferably 1.5 degrees.’ They hope this initiative influences the political leaders in Muslim countries to become more involved in global attempts to deliver a new treaty on climate change. The Declaration asks Muslims, in the words of the Qur’an, "not to strut arrogantly on the Earth". Other religious leaders’ pronouncements, such as Pope Francis's Encyclical on the Environment and Climate Change, was seen as a significant call for Catholics to engage in the issue of global warming. Pope Francis blamed human selfishness for global warming and urged the rich to change their lifestyles to avert the destruction of the ecosystem. The 192-page letter, named ‘Laudato Si’ (Be Praised) - On the Care of Our Common Home’, is classified as a high level teaching document. In this letter the Pope blames human activities for global warming. Catholic leaders have also praised the Islamic Declaration as a positive step towards global warming control. The United Nations Climate Change Conference, held in Paris on 12 December 2015, was the 21st yearly session of the Conference of the Parties (COP). The key result was an agreement to set a goal of limiting global warming to less than two degrees Celsius (oC) compared to pre-industrial

levels. The agreement calls for zero net anthropogenic greenhouse gas emissions to be reached during the second half of the 21st century. It is thus clear that the drastic changes we have seen in our environment during the past few decades are and have been more often than not a direct result of man’s abuse of nature. As Muslims we believe that the Creator has and will continue to provide us with ample resources for all time. But through man’s misuse, this balance is changing. As always Islam encourages balance and moderation in keeping with nature’s harmony. Humans need to use resources for their progress but this should be done wisely and in a sustainable manner so that a satisfactory medium is maintained. 

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

...the world's 1.6bn Muslims have a religious

duty to fight climate change... in the words of the Qur’an, “not to strut arrogantly on the Earth”.

“O children of Adam! Eat and drink but exceed not the bounds; surely He does not love those who exceed the bounds” (7:32)

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Children Corner Illustrator Ghazaleh Kamrani

li Abbas is only ten. As a Muslim boy he has decided to start praying as Muslims do, to get into the habit of performing his Islamic rituals from an early age. But there is a problem with the way he is performing his prayer. Our illustrator Ghazaleh Kamrani has made it visible for us in her drawings. Ali Abbasâ&#x20AC;&#x2122;s problem is that he is simply not concentrating on his prayers. And why do we know that? Looking at image 1, it shows that his eyes are diverted towards the TV and I bet he is listening and concentrating on football rather than his prayers. Now letâ&#x20AC;&#x2122;s look at the second image. Although it is better to turn the TV off completely when praying, it seems that Ali Abbas has realised what to do. He is not listening to or concentrating on football but is focusing on his prayers. Ghazaleh has captured the event so as to explain how the event took place. But she cleverly left some differences in each image.

image 1

image 2

Now without looking at the answers on the left, try to find five differences Ghazaleh has purposely made between these two images.ď Ź

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Meeting for a Common Good This statement is an outcome of a three-day meeting of Christians and Muslims held at Harris Manchester College, Oxford, between 14 and 16 December 2015. At a time of increasing fear and division in the world, it is ever more important that we people of faith, Christians and Muslims, come together to work towards the common good for the betterment of all. The common good benefits those of faith communities and those of no faith, promoting and supporting development that is economic, environmental, political, familial and spiritual. It is deeply rooted in freedom of religion and freedom of worship, and in the capacity to explore ideas that may be difficult for those around. We meet to explore common shared values, our shared commitment to and love of God, our shared belief in the words and teachings of the Prophet Muhammad and of Jesus Christ, and our shared belief in the hereafter. We meet to explore shared challenges, and to learn from each other how our love of God manifest in our beliefs and our societies is working to make those societies better for all. We meet to explore our shared commitment to a society where not everyone agrees with us, but where the love of God, and a commitment to following paths of light towards Godâ&#x20AC;&#x2122;s love can bring harmony and peace. As Anglicanism has its roots in the United Kingdom, and Shia Islam is the official faith in the Islamic Republic of Iran, we recognize that there is great power and potential for our faith to act as a bridge between our faith communities and the countries in which they are based. We can come closer together through our love of God, and by building a deeper, more friendly knowledge and understanding of each other, we can lay the foundations for a greater trust upon which peace and prosperity is based. Through our shared commitment to peace and to unity under God, we reflect on two texts, one from the Gospel of Matthew, the other from the Holy Quran: 'But I say unto you, love your enemies, bless those that curse you, do good to those that hate you, and pray for those who speak evil about you, and persecute you.' (Matthew 5:44) 'Repel [evil] with that which is best. If you do so, behold, the one whom between you and him is enmity will become as though he was a devoted friend.' (Quran, 41:34) We meet today so that our interfaith engagement can be renewed. We commit ourselves to more honesty, and a willingness to take responsibility for those of our own faith traditions who interpret our texts differently and resort to violence and discrimination. We meet today to commit ourselves to shared initiatives to promote the love of God and Godâ&#x20AC;&#x2122;s message, and to a peaceful, closer and loving future in His light.

What &

Where Through February Commentary (Tafseer) of the Holy Qur’an Conducted by: Shaykh M S Bahmanpour Venue: Islamic Centre of England, 140 Maida Vale, London W9 1QB Time: Every Friday starting at 7:30pm

1 February The Establishment of Islam in early medieval Egypt Hugh Kennedy from SOAS discusses the arrival of Islam in early medieval Egypt from the Arab conquest of 641CE to the subsequent settlement of Arabs in Fustat (Old Cairo) and Alexandria. With a focus upon relations between Muslims and the largely Christian population they ruled, he considers whether the Islamic faith was spread by force, how quickly conversion took place and why Arabic became the dominant language. Venue: BP Lecture Theatre, British Museum, Great Russell Street, London WC1B 3DG Time: 1.30 PM - 2.30 PM Fee: Free, booking essential Booking: Online on www.britishmuseum.org

3 February Trojan Horse and 'Preventing of Schooling’: Muslims, Securitisation and Racialised Politics Lecture by Shamim Miah, Senior Lecturer at the University of Huddersfield. His current research interests draw upon both empirical and theoretical approaches to the study of Muslims and education policy. Shamim is the author of

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'Muslims, Schooling and the Question of Self-Segregation' (Palgrave, 2015). He is also a 'special interest group' convenor (Race and Ethnicity) for BERA (British Educational Research Association). Venue: John Percival Building, Cardiff University, Colum Drive, Cardiff, CF10 3EG Time: 5.00 PM - 6.00 PM Chair: Dr Mansur Ali, Lecturer in Islamic Studies, Cardiff University Booking:www.shamimmiah.eventbrite.co.uk

either of these events or to sign up for both. Venue: Oxford, Ewert House, Ewert Place, Summertown, Oxford, OX2 7DD Time: 9.45 AM - 5.00 PM Fee: £65 (Baguette Lunch £4.25) Booking and More info: https://www.conted.ox.ac.uk/Q100-139

9 February MuslimJewish Relations Panel Series

6 February A Night for Syria Supporting widows and orphans in crisis. Exquisite three course meal with a cultural fusion organised by 'Wipe The Tears'. Venue: Glasgow Central Mosque, Mosque Ave, Glasgow, Glasgow City, G5 9TA, UK

Time: Doors open at 5.30 PM Entry: Adults - £20, Under 16's - £15

University of Oxford Sufism and Muslim Education 1: Exploring Islamic Culture A course by the Department for Continuing Education discussing the basic orientation and history of Sufi thought and the diverse cultural variations of Sufism in the Muslim world. The workshop will explore historical themes related to early and medieval Muslim educational theories and institutions. It is intended for members of the general public, students, teachers, professionals, and anyone with an interest in the diversity of thought and culture found in Muslim communities. Also a linked day event will be taking place on Saturday 13th February with the focus on contemporary Muslim Education. Participants are welcome to attend

Omar Sayfo (University of Utrecht) on ‘Politics and Religion in Animated Egyptian Cartoons’. Venue: Faculty of Asian and Middle Eastern Studies, Room 8-9 Time: 5.00 PM

Conservation of footwear from the Islamic world 45 minute Gallery Talk by Barbara Wills. Free to attend, just drop in. Talks are suitable for all levels of knowledge. Venue: Room 34, The British Museum, Great Russell Street, London, WC1B 3DG Time: 1.15 PM - 2.00 PM

From Europe to the Gulf The Centre of Islamic and Middle Eastern Studies has organised a seminar on the subject of 'Religious rituals among Shia women in London and Kuwait'. The speaker is Dr. Yafa Shanneik (Department of Religious Studies, University of South Wales) Venue: ERI building, room 224, University of Birmingham, Edgbaston, Birmingham B15 2TT Time: 2.00 PM - 4.00 PM Entry: Free

11 February Islamic art in Syria and Egypt 45 minute Gallery Talk by Roberta Marin, independent speaker. Free to attend, just drop in. Venue: Room 34, The British Museum, Great Russell Street, London, WC1B 3DG Time: 1.15 PM - 2.00 PM

20 February Muslim Hands.org Crawl of Duty Challenge Are you tough enough to crawl through the muddy trenches of Surrey in support of orphans worldwide? Home to the UK’s No.1 Military assault course and the infamous 'Nuts Challenge'! The assault course has also been featured on Sky Sports, Sports Relief 2012, Soccer AM and BBC This Week. Having been voted the UK’s best obstacle course, the course features obstacles, tunnels, tyres, rope swing, water dippers and much more. Male and female instructors are available, and there is a segregated obstacle course. Venue: Dorking, Surrey, London (transport provided). Registration Fee: £30 Minimum fundraising target: £200 pp Register at: https://muslimhands.org.uk/events/20 16/crawl-of-duty

University will take place in Istanbul. The conference will examine how through history, Sharia rules have been justified by Muslim thinkers, with a focus on the debates and discussions in works of legal theory. It will bring together leading researchers from the Middle East, Europe and North America in the discipline. Registration fee covers costs of all accommodation, meals, conference materials and internal transfers in Istanbul. However attendees are responsible for their own travel to and from Istanbul. Fee: £500 Contact: Jane Clark (jane.clark@exeter.ac.uk)

Reformulation and Hermeneutics: Researching the History of Islamic Legal Theory, Istanbul University This collaborative conference between the Islamic Reformulations project and the Faculty of Theology, Istanbul

Venue: Etc. venues, One Drummond Gate, Victoria, London, SW1V 2QQ Time: 11.00 AM - 3.30 PM Fee: £225 pp or £175 for two places. Registration & More info: www.westminsterbriefing.com/home/education/

23 February Centre for Islamic and Middle Eastern Studies Spring Seminar Series ‘Understanding gender in the apocalyptic and utopian thinking of so -called Islamic State' - a seminar presented by Dr Catherine Brown (Department of Theology and Religion, University of Birmingham) Venue: ERI building, room 224, University of Birmingham, Edgbaston, Birmingham B15 2TT Time: 2.00 PM - 4.00 PM Entry: Free

24 February 21 24 February

faiths, or none? At this Westminster briefing a different approach to overcoming challenges facing today's chaplaincy service in universities will be discussed. The morning session will look at the challenges of providing effective chaplaincy services in universities, particularly in the light of an increased focus on chaplaincy. The afternoon session will share experiences of different approaches to overcoming these challenges. The event is CPD certified, and a certificate is available to confirm your attendance.

27 February Stop Trident National Demonstration The Campaign for Nuclear Disarmament (CND), supported by Stop the War Coalition, is calling a national demonstration to protest against Britain's nuclear weapons system to say No to government plans to buy a new system at a cost of £100 billion. Parliament will be voting on this in 2016. Venue & Time: Assemble at 12 noon Central London meeting point and march to Trafalgar Square for rally with contributions from a range of political and celebrity speakers.

The Challenge of Chaplaincy in Universities At a time when the British government is putting more focus and responsibility on chaplains and chaplaincy services, how can we unpick the challenge of chaplaincy and best support students of many

Disclaimer: islam today does not necessarly endorse or recommend any of these events. Their contents and individuals or groups involved in them. We are not responsible for changes to times, fees or venues. Further information should be sought direclty from the organisers.

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