Islam today issue 44 February 2017

issue 44 vol. 5 February 2017

Don't Be

A Backseat Daddy

Page:

issue 44 vol. 5 February 2017 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.

Editorial team Managing Director

M. Saeed Bahmanpour

Chief Editor

Amir De Martino

Managing Editor

Anousheh Mireskandari

Layout and Design

Innovative Graphics

Contents

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1979: The Turning Point

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Muslim Like Us or Muslims Not Like Us?

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Don't Be A Backseat Daddy

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Hawza in a Nutshell - Lessons on Akhlaq

The 38th Anniversary of the Islamic Republic of Iran

by Hannah Smith

by Batool Haydar

The role of 'intention'

by Ezra Hashme

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Art In the Spotlight Do try this at home Engage Heritage My Favourite Things

Contact us

by Moriam Grillo

Information

info@islam-today.net

Letters to the Editor

letters@islam-today.net

Article Submissions

info@islam-today.net

www.islam-today.co.uk Follow us:

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Repentance: The premise of all worships

16

The lessons and benefits of illness

islamtodaymag

by Abbas Di Palma

by Julia Khadija Lafene

@islamtodaymaguk

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by Revd Frank Jullian Gelli

Publisher The Islamic Centre of England 140 Maida Vale London W9 1QB Tel: +44 20 7604 5500 ISSN 22051-250

In memoriam: Monsignor Hilarion Capucci

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Dante's Divine Comedy and Mi'raj

by Revd Frank Jullian Gelli

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Discovery of the 79th human body organ

by Dr Laleh Lohrasbi

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.

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Children Corner Fathers & Daughters

By Ghazaleh Kamrani

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What & Where Listing of Events February 2017

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Life & Community

The 38th Anniversary of the Isla

1979:

The Turning Point “Our divine movement nullified the calculations of the experts…Those who questioned how a bunch of youth working in the bazaars and teachers without having anything could defeat a regime that had everything at its disposal, realised that their materialistic calculations were void.

Here, it is a divine calculation; here the Hand of God is at work. Individuals cannot create such a movement and such a force. Mankind cannot awaken all the sections in this manner; mankind cannot enable the men and women of a country; the child and adolescent of a country, to become self-sacrificing. It is the Hand of God and it is the Divine Will, which caused all sections of the nation to become brothers and invalidate all the calculations of the material pundits.” - Imam Khomeini – (Sahifeh Noor, vol. 7, p. 174)

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February 2017

amic Revolution of Iran (12 February 2017)

T

he Victory of the Islamic Revolution under Imam Khomeini’s leadership in 1979 is regarded as one of the most significant events of the 20th century. The world witnessed the emergence of Imam Khomeini, one of the most influential personalities in the Islamic world.

Although he emerged in Iran, his character made him an international figure. Due to his particular attention to religion, the Islamic movement made constant progress and expanded in the Middle East following the victory of the Islamic Revolution in Iran. The Iranian Revolution of Iran refers to the overthrow of the self-proclaimed kingdom of the Pahlavi dynasty led by Shah Mohammad Reza Pahlavi and its replacement with an Islamic Republic under Ayatollah Ruhollah Khomeini.

The discourse and intellectual discussions that were formed following the success of the revolution called into question the role of religion in society, challenging the idea that religion should be confined to the private sphere. The new system also envisaged the centrality of religion in the political life of the nation. The founder of this new system had no problem in making use of several terminologies from other political disciplines and interacted with other systems in order to improve the theoretical framework of the Islamic Shi‘a school of thought. Among the main objectives of the Islamic Revolution was the enhancement of people’s power, relieving them of the undesired state of dependence on foreign colonial powers to move towards self-reliance by implementing changes in key faculties of the state and national institutions.

The revolution and the revival of the Islamic Identity On many occasions Imam Khomeini stated that: “It is not concealed from anyone that the motive behind the Islamic Revolution of Iran and the secret of its victory was Islam. Our nation, throughout the country, from the capital or the remotest towns and villages and settlements, by sacrificing their blood under the cry of ‘God is the Greatest’ demanded the establishment of an Islamic Republic. In the unprecedented and amazing referendum, [that followed] almost unanimously [they] voted for an Islamic republic; and both Muslim and nonMuslim governments recognised the new state and the government of Iran, as an Islamic Republic. With regard to the above circumstances, the constitution and the rest of the laws in this republic must be based one hundred

percent on Islam. And even if a single article contravenes the tenets of Islam, it is a violation of the republic and the almost unanimous majority of the nation.”

According to some experts and researchers, the Islamic Revolution was one of the major factors influencing the awareness of Muslims, enhancing Islamic activities in different Muslim societies. Imam Khomeini, who revived political Islam and called it a ‘Pure Muhammed-an Islam’, harmonised politics and religion and brought Islam back to the heart of political life, revitalising it, turning it into a live religion whose divine tenets can be utilised for the benefit of society in its entirety and not in a truncated form. The result was a vibrant society that understands what it means to struggle in the way of God and to resist and combat the tyranny of hegemonic powers. The Islamic Revolution of Iran was an amazing phenomenon in the modern world that had the effect of reviving Islam’s dignity among Muslims.

Characteristics of the Islamic Revolution The Islamic Republic, drawing upon its millenary sources of knowledge, has struggled, not without fierce external opposition, to present to others an example of a comprehensive and multi-dimensional system in areas of religion, politics, economy, society and culture. It is also trying eagerly to raise awareness among the oppressed and the deprived and to create suitable ground for selfawareness, self-reliance and self-confidence.

In doing so it cannot forget the importance of freedom movements, Islamic and/or anti-colonial. It also insists on the negation of external powers and the necessity of dynamic management based on Islamic principles to handle political and social changes.

Regrettably this misunderstood revolution has been a constant target of the propaganda of some hostile powers that have forced upon it all kinds of economic and political pressures.

Despite all the difficulties and international opposition, 38 years later, the Islamic Republic of Iran still stands, having made great achievements on the domestic and international stages. It has also provided the initial spark for the revival of Islam in different parts of the Muslim world. The challenges ahead are many and the objective will be to resiliently carry on and improve. 

February 2017

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Muslim Like Us or Muslims Not Like Us? Hannah Smith critically assess a recent BBC programme guestionning the motives and objectives of the producers

I

f you’re anything like me you might have switched off the telly after watching the BBC’s latest Islamophilic-offering ‘Muslims Like Us’, in the midst of some serious epistemological doubts.

Don’t panic you’re not a kaafir! On second thoughts, you might be, according to the show’s token religious nutcase ‘Abdul Haq’.

Presented as a kind of mini Big Brother for Muslims, ‘Muslims Like Us’ was quite an unusual programme for BBC and major terrestrial TV programming in the UK; it was a mini-series that facilitated a somewhat deeper than average exploration of Muslim lifestyles and beliefs without the intrusion and judgmental air of any presenter or interviewer. That’s if we ignore the editing.

The programme filmed ten Muslims cooped up for ten days in a house in York where a series of activities were laid on alongside general cooking, housekeeping and leisure time to facilitate the rapid and sometimes fraught unravelling of the fragile, fragmented and neurotic British Muslim psychology.

The producers did a fantastic job of finding the most diverse bunch of Muslims imaginable; a Muslim of every type or stereotype you could say! There was poor ridiculed Abdul Haq, the quickly-labelled religious extremist, infamous for his stint in Belmarsh Prison and so keen to ‘do dawah’ that he began handing out leaflets to the second person to arrive in the house. Then there was Fehran, the weepy emotional gay Muslim who was rediscovering (according to his opinions) that it’s possible to be gay and Muslim, although after watching the show you’d be left completely incapable of answering such a

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conundrum since you’re left questioning everything you’ve ever thought having imbibed and mulled over the confused ramblings of the inmates who honestly couldn’t agree on a damned thing.

Then there were quite a few women of varying liberalities and il-liberalities. Of the more liberal persuasion, we had pouting Barbie-esque Mehreen, who despite leaving little to the imagination and making her beauty very conspicuously known to everyone around her, displayed a big heart and conservative ritualised ideals, to the modern Zohra and Naila who displayed little outward religiosity except a commitment to integration and good manners.

On the other end of the religiosity-meter were those that were probably more what we might call ‘observan’ or ‘practising’ Muslims in that they looked and sounded more the Muslim with their hijabs and Muslim-orientated politics. On this end of the Islamic spectrum we could place Saba, the wise old middle-class white convert, at times, prone to a bit of old-fashioned elitism; Humaira, the gobby hijabi fashionista with a nose piercing; Nabil, the jovial Black comedian and saviour of the homeless and finally Mani, the somewhat average British Asian male engaged to a “wife from back home”. And last but not least there was Barra, probably the most sensible of the bunch which is ironic considering current anti-migrant sentiments in the UK. The Syrian student melted my heart when he cleverly disarmed an EDL member with a hug.

It didn’t take long for such a kaleidoscope of Muslim personalities to clash. In fact, true to form, the much derided Abdul Haq set everyone's’ pulses racing before the housemates had even had a chance to sit down and brew

their first cuppa. Mr Haq got most of the women’s backs up within the first ten minutes of the show by probably somewhat naively deciding that it would be a good idea to distribute leaflets condemning free mixing of the sexes whilst himself sitting apart from the rest of the group at a separate table. The spiteful and contemptuous series of exchanges that followed was sadly a good predictor of the wild arguments to follow in the days to come and an accurate gauge of the collective Muslim temperament. The row began what would be a ten-day long battle for the ideological heart of Islam, with Abdul Haq, the extremist pariah, frequently the one whose narrow-minded so-called fundamentalist views providing the explosive trigger to spark off other residents.

Quickly we saw a loose formation of two camps: the liberals vs. the more conservative, the integrationist vs. the more traditional, and the hijab-less vs. the ‘hijabified’. The natural rhythm of daily chores sprinkled with the addition of a few nosey non-Muslim locals ensured that the dialogue rubbed up against some of contemporary British Muslims’ biggest sore points. We had the rather tedious hijab issue, the socalled problem of gay Muslims, the realities or delusions of anti-Black Muslim or non-Muslim racism, the British vs.

Muslim identity competition and the two great World Wars!

Credit is due to the producers for facilitating open dialogue around these issues, I certainly feel that we need a lot more real Muslims talking about these toxic issues on mainstream public platforms. Sadly, most of the time it is established gatekeepers that prevent this from happening. However, I can’t help but think this was a missed opportunity because the discussions around these topics were far too brief and in most cases failed to really uncover how these Muslims had arrived at such a wide range of views.

Yes, we heard Mehreen talk about her appearance and decide to wear a more modest outfit at the end of the show, but at no point in the show did any of the women actually say why they did or didn’t cover their hair. Yes, we heard Fehran, the gay Muslim declare that he had come back to Islam because he now believed that you can be gay and Muslim, but we never heard how he formed his opinions.

In general, there was very little theological rationale in the show and the Qur’an and hadith, the two reference points uniting every Muslim on Earth, were frankly, a side note, interjecting as some kind of ludicrous bygone mumbo jumbo, most often associated with Abdul Haq, who excelled at making sincere belief in the truth of the Qur’an and

hadith appear like something to be ridiculed!

What the show clearly lacked was a moderate conservative Muslim, the kind of Muslim who would be at home in the mosque and the office, who doesn’t shout about their religion from the rooftops or condone acts of violence, but at the same time doesn’t shy away from peacefully and humbly adhering to what they believe are good examples and ways of living set down by the Prophet Muhammad whose wisdom has quite clearly stood the test of time.

But overall it was the glaring take-home message that ruined the series for me: the concluding impression that Muslims have such vastly differing interpretations of Islam and an inability to agree on barely any aspect of their religion that it is impossible to objectively pinpoint what Islam is and what a Muslim is like or dare I say should be like. This should ring alarm bells for the Muslim community for two reasons. Firstly, how did Islam get so confusing that we can’t make head nor tail of it? Secondly, how have we as Muslims, both within communities and religious institutions, failed to provide common spaces for Muslims of all spiritual mastery to move towards God? Shouldn’t we be worried that there are Muslims, such as the gay Muslims, who exist outside the fold, and yet invite others to their heterodox interpretations of religion?

I hope that the show will act as a wake-up call to our precious religious communities. Let it be a window into the future that we certainly wish to avoid: the future in which Islam as a religion dissolves into a sea of moral relativism, where Islam is whatever a man wills it to be. Be sure that without a concerted effort to unite and respond to the challenges of modernity, Muslims in Britain will increasingly manifest the fragmented, disenfranchised and individualistic ego-centric beliefs and attitudes of the housemates in ‘Muslims Like Us’, in many respects mirroring the individualisation and fragmentation of wider society. For that reason, I declare the programme ‘Muslims Like Us’, not a winning goal for the unheard voices of the real and diverse Muslim community, but yet another point for the enemies of Islam; those who know that without a major change in social aspirations toward Godly objectives, within little more than a single generation, the combined programmes of governmental social engineering and cultural assimilation will likely have successfully buried Islam beneath the fanciful whims and desires of the morally relativistic postmodern human ego. 

February 2017

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Don't Be A Backseat Daddy Batool Haydar looks at the importance of a father in the upbringing of women who have the potential to make a difference.

W

e all know the famous saying of Prophet Muhammad(s) where he exhorts birr (familial devotion) towards a mother thrice before mentioning the father, there's even a song about it that we teach our children! The relationship between a mother and her children is without comparison.

However, this is no excuse for a father to take a step - or sometimes even three - back from being involved in the upbringing of his child. Especially that of a daughter.

Before the arrival of the message of Islam, women were considered mere commodities. As such daughters were a loathed, if necessary, evil. The Qur'an tells us: “When one of them is brought the news of a daughter born, his face becomes darkened and he chokes with suppressed agony."

(16:58) In the next verse, God decrees the distress of pre-Islamic Arabs and their resulting actions (burying those newborn daughters alive) as sinful. The revolution by Prophet Muhammad(s) with regard to the value of daughters was sparked through the prime example of his own beautiful relationship with his daughter, Fatimah al-Zahra(a).

Fathering Women of Substance While history shares the little detail of their relationship, the unique behaviour of the Prophet when it came to any matter concerning his daughter is an indication of how deep their attachment to each other was. Whether it was his standing up at the arrival of Fatimah(a) or her weeping at his suffering and loss, it was almost as if they were two bodies with one heart, something that the Prophet(s) highlighted when he said, ‘Fatimah is a part of me; whoever pleases her, pleases me and whoever hurts her, hurts me.' As a result, Fatimah al-Zahra(a), gained the title of Umm Abeeha (The Mother of her Father).

The years have further strengthened these Islamic concepts through studies about the effect the positive involvement or lack thereof - of a father has on the life-choices a woman makes. When a father is actively involved in supporting his daughter in her academic/athletic achievements, she is

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more likely to become confident. Such girls tend to complete higher education and be comfortable handling demanding jobs traditionally held by males.

A healthy respect and good communication between fathers and daughters result in young women who are more satisfied with their self-image physically, emotionally and mentally. As a consequence, these women are more likely to be able to make better decisions in choosing a spouse and have more fulfilling relationships. Secular studies imply that fathers actually have a greater impact on their daughters' marital relationships than mothers do!

It is interesting to note that two of the greatest women in Islam - Fatimah al-Zahra(a) and Zaynab al-Kubra - lost their mothers at a young age and were largely parented by their fathers. The influence of these relationships cannot be discounted when we consider the epic scale of their achievements. The respect and love that the Prophet Muhammad(s) had for Fatimah(a) is only comparable to that of Ali bin Abi Talib(a) for Zaynab.

Although Zaynab led an even more private life than her mother, we know her years spent with her father prepared her for embracing the greatest sacrifices, sorrows and difficulties. She became the ‘Mother of Sorrows' and yet maintained a dignity in her bearing that shines through the annals of history. Her sermons on the streets of Kufa reminded people of the eloquence of Ali(a) himself, so much so, that people are said to have come out of their houses in surprise seeking the source of such a familiar sound.

She was brought up protected by the men in her family to the extent that even on his deathbed, her father was concerned that the weeping cries of his daughters should not be heard outside. It thus seems amazing that in Karbala, in the space of a few hours, Zaynab seemingly transformed into a woman of strength, courage and resilience to rival any man. Yet, this was not a miraculous metamorphosis; rather it was a side of her that had been nurtured by Ali(a) through his own superior character and was lying dormant, waiting to surface when required.

Imam Sadiq(a): Boys are blessings and girls are merits, and God asks about blessings but rewards for the merits. (Al Kafi vol.6, p7, hadith 12)

More than Daddy's Doll Society often simplifies the father-daughter relationship into one of adoration. In fact, the urban term ‘daddy's girl' is used to describe ‘bratty girls who know how to get what they want, especially from their fathers.’ According to Islam, however, fathers have a responsibility not just to love, but to guide their daughters towards God. Daughters, in turn, need to reciprocate with respect and honour.

In his Treatise On Rights (Risalat al-Huquq), Imam Sajjad(a) says, “The right of your father is that you know that he is your root. Without him, you would not be. Whatever you see in yourself which pleases you, know that your father is the root of its blessing upon you."

Daughters need to be taught that they are not just ‘dolls' who need to pampered. Rather, they are a reflection of their fathers and need to approach them with an appropriate sense of reverence. On the other hand, when a father begins to see himself as the foundation of his children's growth and progress, he will begin to understand how essential his presence is in the life of his daughters, as well as his sons.

Imam Sajjad(a) also states: “The right of your child is that you should know that s/he is of you and will be ascribed to you, through both his/her good and evil, in the affairs of this world. You are responsible for what has been entrusted

to you, such as educating him/her in good conduct, pointing him in the direction of his/her Lord, and helping him/her to obey Him...."

The first clause is a reminder of the pivotal role of a father, the second an admonition detailing the responsibilities that come with this role. A daughter's character and personality is a manifestation of how much of a part her father played in her upbringing.

My Dad, My Role Model While many fathers continue to believe that daughters should spend the most time with their mothers, women miss out if the bond with their fathers is neglected. The long-term impact a father has on a girl's life, especially in her formative years cannot be undermined. A father is the first and strongest impression she will ever have of the opposite gender; her understanding of and respect for men will be based on what she learns from his behaviour. In his treatment of her mother and herself, she will form a sense of the worth and value of women.

So, while fathers may find it easier to relate to and connect with their sons, they need to make an effort to build a close relationship with their daughters too, who are not just a comfort for them in this life, but a road to salvation in the next as well.

February 2017

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Life & Community

Hawza in a Nutshell Lessons on Akhlaq

by Ezra Hashme

The role of ' intention' W

ith the New Year having passed, it can only be assumed that we have a myriad of our own resolutions to tackle this year. It could be anything from getting out of debt to managing a proper diet or even spending quality time with our family. As is usually the case with previous New Years, how many of these resolutions will we truly stick to and see through to the end. On January 1st we tell ourselves that this year will be different. However as in previous years, we find ourselves slowly drifting back to our old habits. As they say “Old habits die hard”.

It is time to replace our old habits with new ones and make sure that these fresh habits are here to stay, but how? When trying to create a new habit, it is very important not to rush into it. Take it one step at a time because sometimes, slow and steady really does win the race.

In order to get a clearer picture on creating habits we might be advised to look to the Japanese. If they want to form a new habit, for example to exercise, they do it for one minute, yes only one minute, the next day they increase it to two minutes until the exercising is a part of their routine. For those who smoke, if you smoke ten a day cut it down to nine, there isn’t much difference between the two and when you are comfortable cut it down to eight. Some day you’ll be smoking one a day, then one every two days until the bad habit becomes a distant memory. Instead of having a new year’s resolution, isn’t it better to have a daily resolution, even if we break it, the next day is just around the corner instead of months away. Some of us might identify with the following examples: During December Ali decided to become more serious about his health and fitness. He planned to join the gym for

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brothers and lose weight but he thought it would be a good idea start in January because gyms always have great deals then. He drifted into a daydream about what it would be like when he achieved his goal. He thought, “It is fine to be unhealthy now because when January comes I will be a new man”. In the first week of January Ali went to the gym every day, his body was aching because he didn’t give his muscles enough time to rest. He got a little unhappy because some times it got too busy at the gym, he complained to the staff and they said; “Not to worry as January is always the busiest month, the numbers will go down soon”. The next week he went twice and the third week he didn’t go at all. Soon February arrived and Ali had not lost any weight - the only pounds he lost were the pounds in his wallet.

Fatima works very hard and she barely has the time to see her aging parents. It’s December and she has many deadlines. Her new year’s resolution is to make some time during the weekends to spend with her family. January came and went and Fatima saw her parents twice - even though she was with them physically her eyes were on her phone and her mind was thinking about work. Now it’s February, she is busy once again and distraught because she never finds the time to see her parents.

We make intentions all the time be they good or bad, sometimes we go through with them and at other times we don’t. According to Islamic ethics, are actions themselves beneficial or do we need intention? What is the role of intention?

Imagine seeing two people praying next to each other, both look sincere and perform identical actions. Can we say they will be rewarded the same? Now say if one of them is an Imam, is the rewards the same? The answer is an emphatic

no because the intentions and sincerity of the Imams will most definitely be higher. A hadith from Prophet Muhammad(s) says; “actions are judged according to intentions.” Therefore we cannot look at an action and judge, simply because the intention can change the course of that action. Sometimes we have good intentions but the action will bring harm, for example if we unknowingly give contaminated water to someone thirsty, our intention may be good but the action is not because it poisoned the thirsty person. A good intention must result in a good outcome for it to be amal as-salih (righteous action).

In one of the battles in early Islam a Muslim soldier was killed, people thought he was a shaheed (Martyr). The people were informed the reason he was killed was because he wanted to take a donkey from the enemy. He was not a killed for the sake of God but for the sake of a donkey.

depends on whether we have exhausted our capability. For example, if we can feed ten people and we only feed nine then how can we make the intention of feeding a million people? If we had the capability to do so, then according to the above ratio even 100,000 would not be fed. But if we feed the ten and have the intention to feed all of humanity then the reward is beyond measure. On the other hand should we make a bad intention, for example, to go to a haram gathering and for some reason we don’t make it, then we will not be punished. Sheikh Shomali emphasised that although we will not be punished for the bad intention, this bad intention will affect our soul in a negative way, whilst a good intention will expand our soul and increase the positivity in our hearts. 

Sheikh Shomali said that in this world we have limitations because we can’t help all those in need but in the spiritual realm we can have the intention to help everyone. Does this mean we will be rewarded for those intentions? That

January 2017

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Art

In the Spotlight Thaier Helal Mixed Media 300 Thaier Helal is a mixed media artist whose work combines acrylic, paper and sand on canvas. Each painting is developed by adding layer upon layer of said materials combined with colour to create textures of the landscape of his home town. Helal is referring to the landscape of Syria, a land devastated by war and the chaos that surrounds it. The use of an austere palette reminds us of the arrant deprivation, the addition of coal, leaves and rock of a land that remains alive despite the annihilating forces at play.

Helal uses his paintings as a metaphor, firstly, referring to the dynamics of life and, developing his thoughts in more detail, referencing society and social constructs. In this way, his art represents both macro and microcosm at the same time.

What it seems Helal is saying is that we live within complex strata of existence, something that requires constant reflection and thought in order to transcend it.

According to Independent newspaper (20 January 2015), Helal was barred from his own 2015 UK exhibition ‘Landmark’.

Home Office officials informed Thaier Helal that ‘they were not satisfied he [was] genuinely seeking entry to the United Kingdom as a business visitor'. The exhibition went ahead without Mr Helal being in attendance.

This work is from that exhibition, his first show in the UK and a shift from printmaking and sculpture to painting. His work has an emotive, mesmerising quality that encourages consideration. Is it a mountain? Is it a part of a mountain?

Both could be right. Helal has mastered the art of abstraction, and is considered the forerunner in this field in the Middle East. Though inanimate and silent, his work is a performance in itself with often ambiguous overtones. It catches the attention of the viewer, but leaves them to find their own meaning or conjecture over his. What is clear is that his experience with print and sculpture has great influence in this body of work.

Do try this at home Meditative Painting

It is easy for Muslims to step away from the world and be in the moment through prayer. Although we engage in this sacred act several times, returning to this state of peace throughout the day would be of great benefit to all of us. I was taught many years ago that the essence of Islam is in emptying out and adornment. Emptying ourselves out of ego and worldly pursuits and adorning ourselves with God’s Grace and Mercy through prayer, remembrance and service. Painting may not be considered a sacred act but when approached with purpose, it takes one’s focus away from worldly considerations. This is because painting connects us to the part of our brains that relate to our spirituality. It is through mundane actions that we are able to be. In the absence of outcomes and motives we offer ourselves the potential to tap into a reservoir of inner tranquillity that resides inside each of us. By combining meditation with painting you can experience presence, stillness and positivity. Bridging sacred moments of stillness with creativity allows us to rid ourselves of unnecessary thoughts and gather our sense of self, with consistency. This notion reminds me of a part of Dua Kumayl which reads: “O Lord, allow all of my litanies to be one single litany."

With a paint brush, mix some acrylic or poster paint to a desired colour - you may prefer to just use a primary colour, and that's fine, as long as it is in a liquid form with a consistency similar to that of single cream. This is important because as you spread the paint across the paper you will experience resistance as the paint is layered and swirled. Move the paint in a circular motion and with each movement focus on the texture of the paint as it is pushed with the brush. Focussing on this meditative motion will help your mind and allow you to experience a moment of pause.

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My Favourite Things Abdulnasser Gharem ‘The Path' 2007

UV curved virtu digital print on white aluminium, 70cm x 120cm

Engage Embroidered ‘Prayer Mat’ from Afghanistan Embroidered Tales and Woven Dreams This is an exhibition of embroidered textiles which weave a history of the lands bordering the Indus, Afghanistan and Near East.

Brunei Gallery London until March 25. For more information contact gallery@soas.ac.uk

Heritage Interior of a school, Cairo Watercolour 1865 "In this scene depicted by the artist FJ Lewis, the teacher is listening to his assistant rhythmically reciting the Qur’an (while beating time), as some children pay attention and others not.

Some commentators have regarded the presence of a young girl as inauthentic, but young girls were able to attend Qur’an schools, according to the artist Charles de Tournemine, the scholar Edward Lane and the translator Richard Burton. Certainly not all women were illiterate, and some female descendants of the prophet were noted for their ability to read and recite the scriptures.” (V&A Museum catalogue)

Although I am not sharing these in order of preference, it is nice to revisit familiar works of art as well as discovering new ones. My choices are based on beauty, wit, and intellectual prowess as a starting point; no one piece embodies all of the qualities that help me to appreciate art or deem it a favourite of mine. One of the pieces I am touched by is a digital piece by the Saudi Arabian artist Abdulnasser Gharem.

Entitled ‘The Path', the site specific installation depicts the tragic story of a bridge, a village and its inhabitants who were hit by a storm in 1982. Some 25 years later the artist visited the bridge, which was still in ruins, and sprayed the Arabic word Al Siraat, meaning ‘the path’ across the structure.

As the saying goes, this picture paints a thousand words in a literal, philosophical and spiritual sense.

Fearing that their village would flood during the storm, the villagers took refuge on the bridge. They believed this would ‘secure ' their place in this life. Instead, it ‘secured' their place in the next, becoming their pathway to the next world and standing as a testimony to the transitory nature of life. 

Moriam Grillo is an international award winning artist.She holds Batchelor degrees in photography & film and Ceramics and is currently studying for a masters in Art Therapy. Moriam is also founder of the Butterfly Project.

February 2017

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Faith

R

Repentance: the premise of all worships

epentance is a key concept in all monotheistic religions and all Abrahamic faiths have stressed its religious importance. On the contrary, other religions do not emphasise this spiritual aspect and do not consider it to be relevant for the upliftment of the soul. For example, in Hinduism and Buddhism karma carries a major significance; accordingly the action of the individual affects his destiny after life. Such destiny, good or bad, is created by the same acting of the person and it is the outcome of his previous doing: good actions calls for good destiny while bad actions call for bad destiny.

This is true for Abrahamic faiths as well since actions also determine our state in the Afterlife; however, they are not the sole cause for spiritual requital. When describing the abode of suffering for the evil-doers, the Qur’an says “an appropriate requital” (78:26), pointing out the fact that what evil you do is what evil you get, but when describing the blessings of paradise it says “a requital from your Lord, a gift made due by account” (78:36). The word ‘gift’ in the last verse has very interesting connotations. As much our efforts may originate from devotion and sincerity, they will never be worthy of eternal happiness because limited and defective actions cannot make up an everlasting and infinite state of joy. It is here that divine mercy plays a greater role for the entrance into the gardens of bliss and liberation from all types of suffering.

Sometimes the concept of repentance has been compared to purification. According to the Qur’an, this is correct as it says: “Indeed God loves those who are much repentant and those who purify themselves” (2:222). However this purification will not be fully realized through self-endeavours but from Grace as it is God who causes to purify His servants: “and He sent upon you from the sky water by which He purifies you and remove from you the impurity of Satan and to make steadfast your hearts and plant firmly thereby your feet” (8:11). Thinking one can aim towards perfection through own’s efforts only, without holy intervention and divine grace, leads to inner arrogance which is one of the greatest barriers to spiritual freedom. Here repentance becomes necessary to humble own’s self in order to acquire the full taste of servanthood which is necessary for real worship. Real worship, in fact, is not what physical eyes can see but where your heart stands in front of the Lord’s greatness. It is, therefore, correct to say that repentance is the premise of all worship.

In this light, repentance stands in opposition to all those paths calling for boosts from the ego, even in metaphysical realms, while it makes us realise the source of all powers and wonders in the universe and our actual position and role in the cosmos in perfect harmony with everyone and everything.

Literally, the Arabic term used for repentance is ‘tawba’ which means ‘to return’ and implies turning one’s heart and soul towards God in utmost humility, removing the impurity of sin in order to enter a new stage of peace and tranquillity. In the Arabic language, the person performing tawba is called ‘ta’ib’

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Repentance through the heart is an intimate relation between the Creator and His servant and is not to be found outside the monotheistic religions, says Abbas Di Palma.

but in the Qur’an the form ‘Tawwab’ has been also stressed, for example when it is said: “Indeed God loves those who are much repentant [tawwabin]”. The form ‘Tawwab’ rhetorically insists on the intensity of the action and interestingly even God Himself has been called ‘Tawwab’: “Indeed He is Tawwab” (110:3). This intimate relation between the Creator and His servant, both of whom plays such an active role, is not to be found outside the monotheistic religions.

A specific discipline and particular ethical traits have been mentioned for repentance: remorse with the heart, pleading with the tongue and resolution with the body.

Remorse implies to realise the gravity of the sin and to understand the unsuitability of the repentance of a sinner when compared to divine mercy, the pleading is the manifestation of the inner feeling with the awareness that God is All-Hearing and All-Seeing, and the resolution is the will to not fall back into sin with appreciation and gratefulness for all favours that have been bestowed upon us of which we are not worthy.

From what we have said, repentance should not be taken as a mere concept but as a full experience stemming from a feeling of both love and humility.

Such a feeling is the most fundamental part of all devotional acts without which there would be no possibility of overcoming any inner pain and reaching desired lofty goals. This means that the believer should refine his intention out of sincerity and avoid any act of ostentation or any sort of fictitious ambition. Secondly, the person should not make a habit of his repentance since actions are outward manifestations of inner feelings; so if feelings are deficient and not right, actions will be deficient and not right as well. Interestingly enough, it has been mentioned in some Islamic traditions that a believer faces a calamity at least once every forty days: in this way, repentance will not be an act performed out of routine but a divinely-felt and much-sought mediation between himself and the All-Forgiving.

The power of invocation and supplicating to God at any moment of the day with a pure heart, so that He would be our best friend in the moments of hardship and ease, continuously remembering Him through intimate conversation and abiding proximity, admitting own’s shortages and deficiencies while confirming His full power over everything, is the real force enabling us to face and solve all our daily problems. Realising how small is our state compared to the Lord’s sublimity brings us to continuous repentance which in turn brings continuous invocation and supplication. A constant relationship with God, even for the apparently smallest and insignificant issues, grows the sentiment of love which is indeed the very spirit of faith.  Hujjatul-Islam Abbas Di Palma is an Italian convert, graduated from the Hawza Ilmiyya of London. He holds a MA in Islamic Studies and is currently lecturing at The Islamic College - London.

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T he le s s o n s an d b e n e f i ts o f i l l n e s s Julia Khadija Lafene shares the lessons she has learned from illness.

D

uring the past six months I have not felt able to write any articles, due to several health issues. For four months I had mysterious symptoms which no doctor was able to diagnose. Was it something serious? Or was it just ageing?

All I could do was learn to live with it by using the spiritual resources I had been given. Then to my great relief and eternal gratitude, the symptoms gradually lessened and then disappeared. But then other different problems arose!!

The learning continues. I was not going to be let off so lightly. I realised that if I shared my experiences, I would not only be given a chance to help others but also re-enforce my own learning.

When we are ill we become vulnerable and feel powerless. We desperately seek healing from many quarters – the NHS, overworked GPs and specialists, alternative medicine, the internet and advice from many sources on self help.

Finally, we are forced to give up the idea of being ‘in control’ of our lives, as society expects, and throw ourselves onto the mercy of God. I was supposed to be a believer, a ‘spiritual’ person; so why couldn’t I cope with this? What about the previous articles I had written about ‘Peace of Mind’, ‘consciousness’, ‘the self’ etc..? What was the point of theory without practice? So I began to conclude

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that this was happening to me to force me to look at the meaning of my illness and put into practice what I knew to be true.

I searched for Quranic verses and quotations from wise teachers to help me, and indeed I found a treasury of wisdom. We all know the verse in the Qur’an “Do men imagine that they will be left alone because they say, ‘We believe,’ and will not be tested?” (29:2). So I had to reflect on how this test applied to me and how I could ‘pass’ this test.

The following quotations also helped me: “Surely created beings are meanings set up in images.” (Shaykh Ibn alHabib) “Grief can be the garden of compassion. If you keep your heart open through everything, your pain can become your greatest ally in your life’s search for love and wisdom.”(Maulana Rumi) “Suffering is essential for awakening…The joy of such experience is to know that only by His mercy are we alive and the opportunity to be in submission to him.” (Shaykh Fadhlalla Haeri) These thoughts are not glib or easy. They compelled me to look at myself. Changes in understanding and spiritual growth will not happen in a day. You have to work at it, and may often go backwards, especially when you are having a bad day.

The first of these quotes has been part of my life for many years: it implies that everything created and everything that happens has significance beyond its mere existence. So

what was the ‘meaning’ of my illness?

I came to the conclusion that I had been too proud of my good health in old age and had not been thankful enough. I must be more humble, more grateful for the bounties showered on me and be thankful that God was showing me new spiritual resources. I had often been in a state of ghafla (forgetfulness). Also I must do more to prepare myself for the end of my life on this earth.

As well as reflecting on the meaning, I realised I also had to change my perception of the illness: instead of a negative experience it could be transformative. The quotations challenged me to find my inner resources. The question was, how could I do this?

I could not do it by myself; I had to realise that God was my only recourse, so I asked for help. This does not mean one should not seek help for physical ills from earthly sources, but the primary mover or source is God and the secondary ones will not work unless we acknowledge this and remain ever grateful.

I found an acupuncturist whose treatment gave me immediate relief.

However, he said that he did not understand why ‘religious people’ believed and prayed to God for whom there was no proof, but did not believe in acupuncture which had proven results for thousands of years. I did not want to start an argument with him about ‘religious’ belief; if we want to provoke reflection, we have to start from where a person actually is. So I said to him, “You believe in ‘qi’ (pronounced chi, the Chinese word for the Life force); that is in fact God by another name.” I see this as the

equivalent of the ‘ruh’, the spirit of God, which the Holy Qur’an says he breathed into us.

It is also referred to in the Bible as the ‘Holy spirit’.

The acupuncturist did not reply, but I could see I had given him food for thought. I was so grateful to God for giving me healing from an unexpected source.

I realised God had already given me many teachings which I had been neglecting and which I should make more effort to put into practice.

Gratitude, seeing the highest in everyone and everything, accepting the pain as my compani on and teacher, recalling the courage and steadfastness of people much worse off than myself, were all ways in which I could change my negative perceptions of the illness. These were ways of bringing the Light into my life through what I was suffering. Gratitude in particular is the key. Whenever I feel downhearted because of pain, I find something to be grateful for. This works wonders on the psyche.

I remembered to use ‘the Names of God’ as a resource. I began to repeat the dhikr, remembrance of certain names, such as; ‘Ya rahman’ ‘Ya rahim’ Oh merciful, Oh compassionate, and ‘Ya shafi’, ‘Ya saboor’, Oh healer, Oh giver of patience. I found that not only did this change my perception; it calmed me and gave me peace even when suffering pain. As we are told in the Qur’an, “Fa inna ma‘a al ‘usri yusra.” (94:6) “Indeed with difficulty there is ease.”

This verse is repeated, meaning that there are two eases or solutions. One is that ultimately the difficulty will pass, though maybe not in this world. The second lies in understanding how the difficulty arose and seeing its meaning.

However this is not an easy journey! It is part of the jihad (struggle) of life and will continue until we leave the world.

Julia Khadija Lafene graduated in Modern History from Oxford University. Since embracing Islam she has studied Islamic psychology and self-knowledge.

February 2017

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Obituary

In memoriam

Monsignor Hilarion Capucci

by Revd Frank Julian Gelli

A

n indomitable fighter for the Palestinian cause, Monsignor Hilarion Capucci died in Rome on 1st January this year. A Catholic Archbishop of Jerusalem/Al Quds, Capucci belonged to the Greek-Melkite rite. Born in Aleppo, Syria, in 1922, this extraordinary prelate’s name will be forever linked to the ongoing struggle of the people of Palestine – and indeed all the peoples of the Middle East – for selfdetermination, justice and peace.

The Melkite Church goes back to ancient Byzantium.

Melkite Christians were loyal to the Byzantine monarch, ‘malkaya’ meaning ‘royal or imperial’ in the Syriac language.

In their sacred liturgies, they follow the Eastern, Byzantine rite. Today there are Melkite people scattered throughout the world, in both the Orthodox and the Catholic camps.

However, those in communion with Rome, like Capucci, are mostly in Syria and Lebanon. They number about 400.000.

Ordained priest in 1947, Capucci rose first to the rank of bishop and then of the archbishop of his Christian, Arabspeaking community until in August 1974 the Israelis arrested him on the charge of arms smuggling. The police claimed to have discovered in his Mercedes car, which enjoyed diplomatic status, guns, grenades and other

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explosives meant for the Palestinian resistance. Actually, Capucci declared his innocence – it was an Israeli plot, he protested and went on several hunger strikes. Regardless, the Israeli authorities sentenced him to twelve years in prison. He was held cruelly in a very small cell, as well as, it seems, being tortured. Later, Palestinian freedom-fighters carried out spectacular public actions, demanding the prisoner’s release.

The episode caused a great scandal because of Capucci’s high priestly rank and position. He spent four years in jail until Vatican pressure succeeded in having him released.

Pope Paul VI had to assure the Israelis that Capucci would go to a monastery in South America and never again reside in the Middle East. The Archbishop was grateful to the Holy Father but, after a short interlude, he soon turned up in Damascus, taking part in a gathering of top PLO officials.

Yasser Arafat, the iconic PLO leader, acknowledged him as a personal friend and common fighter for Palestinian freedom. (Like Arafat, the Archbishop showed up sometimes at demonstrations wearing the famous trademark keffiyeh, or Arab headscarf.) Later Capucci also visited Tehran, to lend his support to the revolution that toppled the Shah’s tyrannical regime.

Old age did not in any way diminish this turbulent priest’s

Capucci also visited Tehran, to lend his support to the revolution that toppled the Shah’s tyrannical regime.

commitment to humanitarian actions and protests. After Saddam Hussein’s invasion of Kuwait in 1990, some foreigners were held as hostages in Iraq, to be used as ‘human shields’, against an impending Western onslaught.

Capucci then travelled to Baghdad to secure their release and was able to escort a number of Italians safely out of the country. ‘Iraqis and Palestinians suffer in this war’, he said. ‘The sanctions are hurting both the ordinary citizens of Iraq and the Palestinians, a people who are seeking their freedom’.

In 2010, at the age of 88, the brave cleric embarked on the ship Navi Marmara, part of a flotilla carrying aid, food and medicine for the people of Gaza, ruthlessly blockaded by the Israelis. A photo showed him reading the Bible under the Palestinian flag. Truly iconic. Capucci’s favourite fighting weapon was the Word of God. Israelis troops boarded the ship, nine innocent people were shot and others injured.

Capucci was arrested and imprisoned again in Israel before being deported. ‘The Cross is my defence’, is said defiantly while captive.

The heroic Archbishop never gave up hope for his battle’s final victory. He would often take his leave from visitors, saying: ‘Till we meet again in Jerusalem, the capital of a free Palestine’. Pope John Paul II had lobbied the Israeli government so that the priest could be allowed to see once again his beloved Jerusalem/al-Quds, but to no effect, alas.

Whereupon the man of God commented with equanimity: ‘The Zionists will not be able to exclude me from the Heavenly Jerusalem. God is the only authority to have jurisdiction there!’

in his country’s current plight. He was convinced of the existence of a conspiracy to undermine Syria’s integrity and create a new, divided and divisive Middle East. On the whole, he gave his backing to the Damascus government.

He fingered the US and Israel as part of the plot, to grab oil resources and to weaken whatever resistance to imperialist hegemony the people of Palestine and his allies could offer.

Conspiracy or not, the civil war, the tragedy unfolding in Syria and the attendant humanitarian catastrophe are such that no Christian leader worth his salt could ever fail to feel indignant about.

Monsignor Capucci’s personal witness to the cause of Palestine has won him high standing in the Arab and Muslim world. At least five countries – Iraq, Egypt, Libya, Sudan and his native Syria – have issued stamps in his honour. The highest and eternal reward will, of course, be awarded to him in Heaven. May he rest in peace. 

In 2013 the current Palestinian leader, Mahmoud Abbas, bestowed on the Archbishop a medal of honour, Palestine’s highest decoration, Even Hamas, the more radical branch of the Palestinian movement ruling Gaza, hailed him as a great Arab revolutionary and as a stalwart friend and champion of the just cause of Palestine. Hezbollah, the Shi‘a Lebanese political and militant group, also offered condolences to Hilarion Capucci’s family, saying that the entire Arab nation had lost a great combatant for freedom. In a statement, Hezbollah said that the deceased ‘had always worked to liberate the holy places, obliterate the Zionist occupation, unite the Umma’s efforts and supported the resistance wholeheartedly.’

As Syrian-born, Hilarion Capucci took a keen interest

February 2017

19

Interfaith

Dante’s

Divine Comedy and

Mi‘raj Dante’s ‘Divine Comedy’ was inspired by Islamic texts, such as ‘The Book of the Ladder’; an amazing fact says Frank Gelli

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M

uslims will be aware how the seventeenth chapter of the Qur’an opens with a famous reference to the Isra', the miraculous night journey of the Prophet Muhammad from the Sacred Mosque at Makka to the Farthest Mosque of Jerusalem/al-Quds. Hadiths and the tradition further speak of the Mi‘raj - how the Prophet was then taken through the seven heavens high up before the sublime throne of the Almighty. Less well-known is the fact that many Mi‘raj narratives learned as well as popular, have had a surprising influence on the Divine Comedy, the poem by the great Italian poet Dante.

Dante is something of a cultural mega-icon of Italian literature. Not unlike Shakespeare in England. Indeed, he is referred to as ‘Father Dante’, the origins, fountainhead and pride of the nation’s poetry. So it came as a bit of a shock to many nationalist-minded Italians when Spanish Orientalist scholar and Catholic priest Miguel Asin Palacios demonstrated the existence of a causal link between some Islamic texts and the culture of medieval Christian Europe, chief among them being Dante’s work.

The Spanish scholar argued that Muslim writers of alAndalus, like Ibn Masarra, Ibn Hazm, Ibn Rushd and, above all, the great Sufi mystic Ibn Arabi, supplied the sources for much of the composition and contents of the Divine Comedy. Professor Asin Palacios indicated many analogies or similarities to illustrate his point. For example, lights that dazzle the Prophet when he reaches a new stage in the heavenly ascent; choirs and celestial harmonies that delight him; the role of a guide, comforter and intercessor played by the Angel Gabriel (easy to think of the parallel with the poet Virgil in the Comedy); an angel in the shape of a male bird, a cockerel, comparable with the eagle Dante sees in the Heaven of Saturn in the Paradiso, the final part of his poem; the luminous golden ladder in the same Heaven; the concentric circles, part of the geometry of the heavenly realm, of the angels, arrayed in a hierarchical manner, circling the Divine Throne.

Also, Asin Palacios drew attention to certain mental processes that accompanied the Prophet’s ecstatic experiences during the Mi‘raj. Before fixing his eyes on the supernatural light emanating from God’s seat, the Prophet feels his sight being dimmed and he fears, as Dante does in the Paradiso, to be going blind until he realises his eyesight has actually being strengthened and heightened for the sublime vision that awaits him. Lastly, Dante, like the Holy Prophet of Islam, declares himself unable to describe what he has seen. He remembers only that it was something ineffable, a kind of transcendental ‘suspension of the soul’.

Of course, there are also wide differences between the Divine Comedy and the Islamic works in question. The huge cast of characters, saints and villains that populate his

sacred poem are his creation. Plus, Dante’s theology was strictly Christian. Consider the unforgettable figure of Beatrice, the girl with whom he first fell in love as a child.

She takes the poet through the seven planetary and stellar spheres to that part of Heaven called the Empyrean, where St Bernard of Clairvaux, a monk and one of the great contemplatives of the Middle Ages, in turn, takes her place.

St Bernard then presents Dante to the Virgin Mary, at whose intercession the poet is granted a glimpse of the Beatific Vision, conceived as the final end blessed destiny of humanity.

The general atmosphere of the Paradiso itself is on the whole quite rarefied in Dante, unlike the more sensuous imagery of some Muslim texts. In explanation, Asin Palacios quoted a passage in Ibn Arabi in which the great Sheikh claims that ‘God had depicted paradise according to the different degrees of man’s understanding’. Indeed.

Yet, Professor Asin Palacios’ thesis suffered from a weakness. He could not show how Dante would have had access to the Arabic texts in question, or read them, as there is no evidence he knew the language. There was a ‘missing link’. In 1949 (after the Spanish scholar’s death) the missing link was found. One is a French translation, the other in Latin by Bonaventura di Siena, of a popular work, meant for the masses – as opposed to the learned texts of philosophers like the above - called ‘The Book of the Ladder’ – a direct reference to the Prophet Muhammad’s journey to Heaven, in which the protagonist tells of his amazing journey in the first person. Siena, of course, is a city in Tuscany, very near Florence, Dante’s birthplace…

I see no reason why Western scholars, particularly Italian ones, should be defensive about Islamic influences on eminent literary works like the Divine Comedy. Rather, it should be a matter for celebration. At a juncture in world history when we often hear alarming Islamophobic cries about ‘clash of civilisations’, ‘the West against the rest’ and so on, we ought to give thanks for the rich web of crosscultural elements that make up the heritage of the West.

The contributions of Islam to European culture in mathematics, astronomy, optics, philosophy, art, medicine and so on are already well-known. Why not also in literature and poetry then? 

Revd Frank Julian Gelli is an Anglican priest and cultural critic, working on religious dialogue. His last book ‘The Prophet and the Priest', is available on Amazon Kindle.

February 2017

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Health

Discover y of the t h 79 human body organ R esearchers from the University Hospital Limerick in Ireland have discovered a new organ in the human body which has been lying hidden in the gastro intestinal tract the whole time. The discovery may provide answers to lots of unanswered questions about the human body.

The history of studying anatomy goes back to 1600 CE. According to Edwin Smith Egyptians recognised the heart, its vessels, the liver, spleen, kidneys, hypothalamus, uterus and bladder more than 3600 years ago. Then over the years, Greeks, Romans and Muslims expanded the knowledge of anatomy and the physiological functions of the organs. Millions of cadavers have been examined and insofar as modern anatomy books were concerned the organs in the human body were thought to number 78.

Among the anatomists, Frederick Treves is known as the expert of the guts. He examined hundreds of cadavers and performed the first appendectomy, in England, on 29 June 1888. He was the doctor who performed an operation on the appendix of King Edward VII two days before his coronation. Gastro-intestinal medicine was receptive to his findings and 2008 textbooks, including Gray’s anatomy, have published his descriptions. But it seems that he missed an organ in his investigations and his mistake has persisted for more than a century. Gray’s anatomy has updated its 41st edition with the new information regarding the newly discovered organ.

The existence of this new organ called ‘mesentery’ has been known for more than 100 years and can be recognised in Leonardo da Vinci’s drawings. But until now it was considered as disjointed fragments which are dispersed among the intestine. “The anatomic description that had been laid down over 100 years of anatomy was incorrect.

This organ is far from fragmented and complex...” said J. Calvin Coffey, a study author and surgeon at the University of Limerick, Ireland, in a statement. “It is simply one

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continuous structure.” Mesentery as a single entity is classified as the 79th human body organ. “We are now saying we have an organ in the body which hasn’t been acknowledged as such to date,” Coffey said.

Mesentery is a double fold of peritoneum, a fatty membrane which holds the intestine in place. Simply it prevents things

can’t live,” he told Discover Magazine.

Without mesentery the intestine will slop around in the belly. “When the mesentery does not attach to the abdominal wall in the manner in which it usually does, then it can twist on its blood supply,” Coffey told The Huffington Post. “This causes the blood supply to stop, and the intestine undergoes necrosis or dies. This is incompatible with life.”

In the paper published in November 2016 in The Lancet Gastroenterology & Hepatology, Coffey argues that “mesenteric science” should be its own specialised field of medical study. “We need to reinterpret many diseases with a new anatomic model in mind,” Coffey said. “When you understand the normal appearing mesentery then you are better positioned to identify abnormalities and the abnormalities that we see in disease.” Typically, anatomists classify organs not only by their continuity but also by a common function. The complete function of the mesentery remains a mystery.

According to Coffey, it is almost certain that mesentery has important roles in some gut diseases, so understanding the organ and its functions can lead to less surgical complications and offers new targets in the fight against abdominal diseases like Crohn's disease. “Now we have established anatomy and the structure. The next step is the function. If you understand the function you can identify abnormal function, and then you have disease. Put them all together and you have the field of mesenteric science … the basis for a whole new area of science," said Coffey.

It just goes to show that no matter how advanced science becomes, there's always more to learn and discover, even within our own bodies. 

from sliding out of place in potentially painful and dangerous ways. In a series of studies in 2012 and 2014 Coffey and his colleagues confirmed the mesentery was continuous stretching from the rectum to the small intestine at the base of the stomach. Coffey went as far as to argue life without the mesentery is impossible — “without it you

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

February 2017

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Children Corner image 1

Fathers & Daughters Dear Children, Assalam Alaikum

T

his month we want to talk about fathers and daughters, because this February, we mark the life of two very special persons in the world of Islam. Lady Fatima Zahra(a),daughter of the Prophet Muhammad(s) and wife of Imam Ali(a),the first Imam of the Shi‘a, and the second person is their daughter Lady Zeinab Kobra.

Before Islam the Arabs of Arabia did not like to have girls, they preferred to have boys. They found girls a nuisance and a burden. Then the Prophet Muhammad(s) came, bringing the ignorant Bedouins guidance from God about the value of girls. He provided them with the best example of how to love a daughter through his relationship with his beloved, devoted daughter, Fatima Zahra(a). It was not by coincidence that God blessed the Prophet with a girl from whom his descendants came forth.

The relationship between the Prophet and his daughter, Fatima, was a special one. Their relationship became a role model for other fathers and daughters. For example every time Fatima came into a room, the Prophet would stand up to show his respect for her daughter. If Fatima was in a room, the Prophet would knock before entering.

When the Prophet died, everybody was stunned by the sadness Fatima showed. Fatima was so important to the Prophet that he nicknamed her ‘the mother of her father’.

It was due to receiving such unconditional love that Fatima Zahra(a) succeeded in giving unconditional love,

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image 2

affection and respect to her husband Imam Ali(a),and of course to their children, among whom was lady Zeinab.

We hear that Zeinab, although very young, comforted her father through the illness that led to Fatima’s demise.

Zeinab showed the same unconditional love to her brothers, particularly to Imam Husayn(a) during the event of Ashura. She safeguarded and nursed the next Imam in line, Imam Sajjad(a)during his illness and difficult times.

Poets and authors have written many books and poems about her bravery in the palace of Yazid. She became known as Zeinab al kobra (the Great).

In image1, Ghazaleh Kamrani, our illustrator, has shown love and affection between a little girl and her father.

The image shows the girl on the shoulder of her father who is fulfilling his responsibility to look after his daughter. He has taken her to a fairground to play and spend quality time together. This is what fathers and daughters normally do.

In image 2, the father is old, wheelchair-bound, and vulnerable. His daughter, now a young adult, is comforting him and by looking after him giving him the same unconditional love and affection that he once showed her.

Next time your father asks you to do something for him remember this. You have fathers for a special purpose and God gave you to them for a special purpose. Love and respect are certainly some of our duties towards them.

Remember that God loves those who love their parents. Take care and God bless all fathers. ď Ź

Illustrator Ghazaleh Kamrani

February 2017

25

What & Where Through January Commentary (Tafseer) of the Holy Qur'an

examination of the most diverse artworks produced under their patronage.

Conducted by: Shaykh M S Bahmanpour Venue: Islamic Centre of England, 140 Maida Vale, London W9 1QBMore Time: Every Friday starting at 7.30 PM Tel: 0207 604 5500

Venue: The Arab British Centre, 1 Gough Square, London, EC4A 3DE Duration: 6 weeks, Wednesdays, 6.00 PM 8.00 PM More info/ course outline: http:// www.arabbritishcentre.org.uk/event/islamic -art-mediterranean-course-roberta-marin/

Open House Dialogue

2 February

‘Bringing the community together, breaking barriers’. Various topics discussed on an open platform.

What makes a 'Faith School' open, welcoming and diverse in a pluralist Britain?

Venue: Islamic Centre of England, 140 Maida Vale, London W9 1QB Time: Every Tuesday at 7PM Contact: 0207 604 5500 More info: https://www.facebook.com /OpenHouseDialogue/

The Woolf Institute will hold a multispeaker event at the House of Lords, asking: "What makes a 'Faith School' open, welcoming and diverse in a pluralist Britain?"Speakers will include Lady Butler Sloss and Professor Lord Harries, with further speakers TBC.

Tafsir of Surah Ahzab Commentary (Tafseer) of Chapter 33 of the Holy Qur’an By Sheikh Mohammed Al-Hilli Dynamic and progressive analysis exploring a wide range of topics within the blessed chapter, including: -The battle of the trench, -Hijab, -Salawat, -The verse of Purification (ayat Tatheer), -The marriage of the Prophet Venue: Boor trust building, 4 Dalston Gardens, Stanmore HA7 1BU Time: Every Wednesday at 7.15PM More Info: info@noortrust.org

Connected Histories: Muslims in the First World War This new exhibition explores the untold stories of the more than 400,000 Muslim soldiers in the First World War and features personal stories and loans from relatives of those who served. The exhibition has been funded by the Heritag Lotteryun Venue: Maida,16 Eanam, Blackburn BB1 5BY UKmpleted with a detailed

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Venue: House of Lords, Houses of Parliament, Parliament Square, Westminster, London SW1A 0PW Time: 2.00 PM - 5.30 PM Further details: cc640@cam.c.uk

4 & 25 February Walking In Their Shoes 2017 Now in its fourth year, the annual Helping Households Under Great Stress (HHUGS) Winter Walk is back to provide relief for some of the UK’s most vulnerable families this Winter.

Calling all brave souls and generous hearts: wrap up warm, defy the wintry chill and don your best walking shoes to take on our 5-mile challenge.

Bradford: 4 February at 10.00 AM Bolton Abbey, Skipton, BD23 6AL Registration Deadline: 1 February London: 25 February at 10.30 AM Richmond Park, Queens Road, Richmond upon Thames, KT2 5JN Registration Deadline: 19 February Fee: £12 Adult/13+/£7 Junior (3-12 yrs)/ Under 3’s free Sponsorship target: £150 More info: http://hhugs.org.uk/hhugsannual-winter-walk-2017

6 February IMES Seminar Series: Mosaics from the late Byzantine to early Islamic period Organiser: School of Literatures, Languages and Cultures Islamic and Middle Eastern Studies Speaker: Dr Richard McClary (Edinburgh) Venue: 16-22 George Square, Edinburgh, EH8 9LD Time: 5.15 PM

Monks, Magi and Mosques: Religion Along the Silk Road Bishop Michael Nazir-Ali is the President of the Oxford Centre for Training, Research, Advocacy and Dialogue (OXTRAD). He was Bishop of Rochester from 1994- 2009. He was the Bishop of Raiwind in Pakistan, where he has both a Christian and a Muslim family background. He has studied, researched and taught at a number of colleges and universities, in Karachi, Oxford and Cambridge.

He is the author of several books. His latest book is Faith, Freedom and the Future; Challenges for the 21st Century (2016).

Venue: SOAS, Brunei Gallery Lecture Theatre Time: 6:00 PM Organiser: Brunei Gallery, SOAS in conjunction with the London Middle East Institute Contact email: gallery@soas.ac.uk Contact Tel: 020 7898 4046

9 & 16 February The Library of Ashurbanipal, King of the World A 45 minutes gallery talk at the British Museum. Suitable for all levels of knowledge.

9th February talk by Jonathan Taylor Museum staff Venue: Room 34, British Museum, Great Russell Street, London WC1B 3DG 16th February talk by Roberta Marin, the independent speaker Venue: Room 55, British Museum, Great

Russell Street, London WC1B 3DG Time: 1.15 PM - 2.00 PM Fee: Free, drop in.

11 February Cupcake Decorating Workshop (Sisters only) Venue: Unit 8, Eanam Wharf Business Development Centre, Eanam Old Rd, Blackburn BB1 5BL Fee: £20 Time: 1.00 PM - 4.00 PM More info: Email info@globalrahmah.org

19 February Can we call ourselves ‘One Faith’?

A programme organised by: The Christian Muslim Forum in partnership with: The Islamic Centre of England and London Interfaith Centre.

Speakers: Dr Chris Hewer, Revd Dr Johan Parry, Dr Amina Inlos, Aliya Azam, Catriona Robertson, Sheikh Dr Shomali, Fr Laurence Hillel Venue: London Interfaith Centre, 125 Salusbury Road,, West Kilburn NW6 6RG Time: 12.45 PM to 4 PM

discussion and sharing of ideas that are rooted in the British context. But this is not an academic event; it is about using all avenues possible, including art and culture, to enhance Muslim voices. The conference will allow for a number of parallel sessions where people can showcase their ideas and thoughts relevant to the theme. Lunch will be provided on both days. Limited bursaries are available for students, please enquire. Details TBA. Contact us at: info@nhorizons.org

3 March Muslim Contemporary Issues (Course)

13 February IMES Seminar Series: PhD Presentations: Simon Loynes and Matthew Barbery Simon Loynes (Edinburgh) ‘Did Zechariah ‘signal’ to his people?

The case of the term wahy in Qur’an (19:11)' and Mathew Barber (Edinburgh) ‘Fatimid relations with the Yemeni Sulayhids: examining the Egyptian perspective'.

Organiser: School of Literatures, Languages and Cultures Islamic and Middle Eastern Studies.

Venue: 16-22 George Square, Edinburgh, EH8 9LD Time: 5:15 PM

18 February Inspirational Quotes Art Exhibition Creative pupils from across Manchester have chosen inspirational speakers or key themes and painted over 400 art pieces for the Inspirational Quotes Art Exhibition.

The money raised will be used to build a medical centre within Za'atari camp, one of the largest refugee camps in the world.

Human Relief Foundation has proposed to build a medical centre with clinics, laboratories, x-ray room, a pharmacy, warehouses, prayer room, admin offices, washing and ironing rooms.

Venue: Sheridan Suite, 371 Oldham Road, M40 8RR, Manchester Time:10.00 PM - 5.00 PM More info and ticket: https://www.hrf.org.uk /events/inspirationalquotes/

20 February IMES Seminar Series: Society and housing in Late Antique and early Islamic Palmyra

Introduction to Islam - Course tutor Dr Nehad Khanfar. Open to all. No previous knowledge in required.

Course runs from 3rd March to 7th April but you can choose an individual module.

Organiser: School of Literatures, Languages and Cultures Islamic and Middle Eastern Studies Speaker: Dr Emanuele Intagliata (Edinburgh) Venue: 16-22 George Square, Edinburgh, EH8 9LD Time: 5.15 PM

Venue: The Islamic College, 133 High Road, London NW10 2SW Time: Fridays 18.30 – 20.00 More info: call 020 84519993 Registration: shortcourses@islamiccollege.ac.uk

21 & 25 February

4 March

The Safavids of Iran and their neighbours

The O2 Challenge

A gallery talk by Vesta Curtis and George Hart, the independent speaker at British Museum. Gallery talks last 45 minutes.

Suitable for all levels of knowledge.

Venue: Room 68, British Museum, Great Russell Street, London WC1B 3DG Time: 1.15 PM - 2.00 PM Fee: Free, drop in.

25 & 26 February The British Islam Conference 2017 This is a weekend event to promote collaboration and thinking around the idea of a British Islam and to encourage the development of British Muslim thought, identity and culture; to create a space for the development of networks and partnerships. Promoting an open, inclusive and forward-looking arena for debate,

Climb the iconic London O2 to raise money for street children! Bring your family and friends and join us on this exhilarating challenge as we raise money for street children in Pakistan and Kenya.

Muslim Hands is now providing shelter, regular nutritious meals, education, drug therapy and job apprenticeships for these children.

Venue: Peninsula Square, London SE10 0DX Time: 11.15 AM Fee: £10 online or via Donations Line on 0115 911 7222 Minimum Sponsorship: £200 More info: https://muslimhands.org.uk/ events/2017/the-o2-challenge

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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