Islam today issue 48 June 2017

issue 48 vol. 5 June 2017

Ramadan beyond its customary practice QUR'AN: AN ON-GOING PHENOMENON REPORT:

SHI'A - SUNNI UNITY CONFERENCE TEACHING CHILDREN ABOUT PATIENCE IN THE MONTH OF RAMADAN

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issue 48 vol. 5 June 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.

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Third International Conference on Shi‘i Studies

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Qur’an: an on-going phenomenon

10 Editorial team Mohammad Saeed Bahmanpour Amir De Martino Anousheh Mireskandari

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Dr Shomali’s speech at the Third International Conference on Shi’i Studies

Shi‘a – Sunni Unity Conference

Sparkbrook Mosque, Birmingham

Unity ofthe Ummah in the Perspective ofModern Challenges

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Art

Innovative Graphics

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Islamic College – London

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Contact us Information Letters to the Editor Article Submissions

Contents

by Mohammad Adrees Sharif

Talking art Favourite Things Graffiti Engage Inspire Do try this at home

by Moriam Grillo

14 Ramadan beyond its customary practice

by Abbas Di Palma

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Teaching Children about Patience in the Month ofRamadan

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A new Ramadan

by Kubra Rizvi

by Batool Haydar

20 Pope Francis in Egypt: lights and shadows

by Revd Frank Jullian Gelli

22 Travel Guide to Muslim Europe

Lithuania’s 600-year-old Muslim village

by Tharik Hussain

Corner 24 Children The spirit ofRamadan

by Ghazaleh Kamrani

26 What & Where Listing ofEvents

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Report

Third International Conference on Shi‘i Studies T

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he Islamic College situated Willesden, London in cooperation with the Islamic Centre of England, hosted the 3 rd International Conference on Shi‘i Studies, on 6-7 May. The first conference launched as an annual event back in 2015.

The conference was organised by the Research and Publications department of The Islamic College, an academic institution specialising in the study of Islam at undergraduate and postgraduate level.

While the College’s broader approach to the study of Islam is academic and non-sectarian, its Research and Publications department has a more focused objective, specialising in the publication and study of Shi‘a Islam.

This year twentythree papers were presented over a two-day conference divided into nine separate sessions/panels. The event was also open to the public.

Some of the titles of the various panels, highlighting the diversity of subjects were: ‘Contemporary issues’, ‘Intrafaith identity: Dynamics and demographics’, ‘Shi‘ism worldwide’, ‘Classical text and exegesis’, ‘Intersection: East and West’, ‘Knowledge, authority and philosophy’ and ‘Education’.

In the introductory address, Sheikh Mohammed Ali Ismail, Director of Research and Publications explained that the response to the call for papers was great and the number of papers received was twice the amount that could be presented in two days. He also commented on the wide range of topics addressed by the researchers, demonstrating how the area of Shi‘i studies is a vast one which is receiving increasing attention in academia.

The international participants came from Canada, Europe, the Middle East, South America and the USA. The first session, focussing on contemporary issues, set the pace for the event and speakers made their research available for the scrutiny of both members of the public and experts in the field of Islamic studies.

The result was an engaging conversation between presenters and the audience who asked interesting and challenging questions.

In ‘Intrafaith identity: Dynamics and demographics’, the three panellists discussed the causes of sectarian tension, in the case of Iraq and Syria, demographic changes in Iran and Pakistan’s Shi‘a ulama’s (religious scholars) perception of the role of the state in providing security for the Shi‘a minority.

The ‘Shi‘ism worldwide’ panel, was divided into three separate sessions over the two days. The first one provided the opportunity to explore the condition of three different Shi‘a communities in Qatar, Kuwait and most interestingly the region of the Colombian Pacific. The three researchers in this panel gave an insight into the condition and

dynamics of interaction between these minority communities and the society to which they belong.

Other presentations within this panel looked at the issue of identity among British Shi‘a Muslims; the status of black Shi‘i Muslims in America; Hijab in Iran and a very interesting ethnographic research by a Swedish author who spent several months among the women of the female seminary of Jami’at al Zahra in Qom. Equally interesting were the topics of the other panels such as the ‘Classical texts and exegesis’ in which three speakers discussed the work of past and contemporary Islamic scholars in the field of Islamic jurisprudence and Quranic exegesis.

The Sunday morning session started with an interesting co-research on ‘the role of Shi‘i Imams in the revival of divine leadership’ by two authors, one from London and another from Isfahan, Iran. The organisers of the conference had placed this particular presentation in the ‘Interactions: East and West’ panel which also included a presentation on an explorative study on Islamic ethics and moral psychology.

‘Knowledge, authority and philosophy’ was the name of the second panel held on Sunday morning. The first author of this panel discussed ‘the sources of Shi‘i intellectual history and the struggle between opposing tendencies within the same tradition’. This was followed by the presentation of an ongoing research project on the identity of Shi‘a Muslims in Britain. The second session of the day ended with a presentation on a study titled: ‘Preserving or extending boundaries: The Black Shi‘is of America’.

The final panel of the two-day conference was on education. The first two papers were presented by researchers of the Isma’ili Shi‘a community. Both analysed educational developments within the community presenting the Baitul Ilm project designed to develop interpersonal skill among members of a specific migrant community in Pakistan. The second paper looked at the development of the religious education curriculum within the Isma’ili community and its applicability outside of this community.

The final speaker presented some ideas about developing a syllabus of study for Muslim schools that could potentially bridge the MuslimWestern value debate.

A closing address to the proceedings was given by Dr Mohammad Ali Shomali, Director of the Islamic Centre of England. For more details on the papers presented visit: www.islamiccollege.ac.uk/publications/shiistudies/.ac.uk/publications/shiistudies/

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Everything has a spring and spring of the Qur’an is the month of Ramadan.”

guide from which we can reach AlBorhan. Al Borhan is the clearest and the strongest way of reasoning and the Qur’an is the path to reach that point of clarity and strength in understanding.

There are many ideas about the Qur’an, one of them is the idea that the Holy Qur’an is always ‘fresh’. The Qur’an is the living speech of God and an on-going river of knowledge and wisdom. The Qur’an is not just about the events that have happened in the past. The Qur’an is present, and it is for all of us as it was for the people at the time of the Prophet and also the people in the future. No generation has more or less access to the Qur’an than another generation.

In the Qur’anic commentary of Al Ayashi, there is a beautiful hadith with a story attached to it. One day a man called Abdulrahim Alghassi, was in the company of Imam Al Sadegh (a). The Imam asked him what his understanding was of the verse in which God says to the Prophet, “you are the warner, and for every nation there is a guide. “The Imam asked Abdulrahim who he thought was the guide of their time? The Prophet Muhammad(s) said, “I am the munzir

Qur’an: an on-go ing p h enomenon Dr Shomali ’s address at the

closing session of the Third International Conference on Shi’i Studies

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We have a hadith from Imam Sadiq(a) [The sixth Imam] saying that no matter how much the Qur’an is studied, or referred to, it never gets outdated, and in fact it becomes fresher. Here, the Imam is saying that God Almighty has not made Qur’an for a specific time or for specific people. The Qur’an is for all nations and all ages, and it should be looked at afresh, as if we have just received it. Every nation receives the Qur’an in its own way and every generation can be guided by it. The Qur’an can answer the questions of every generation, regardless of how and what the other generations have understood of it, and for every person the Qur’an stays fresh until the Day of Judgment.

In another hadith Imam Reda(a) says, the Qur’an would not be affected by time nor repetition via people’s tongues.

Instead the Imam says we should have this understanding that the Qur’an is the

(warner) and Ali is the guide”. Here the Imam wanted to extract a practical instruction from the verse about who the guide of the time should be. If we say the Qur’an was something for previous generations then the Qur’an would have not spoken directly about it, so perhaps we ought to make an analogy to find out what would the case be in our time, but the Imam emphasises that the Qur’an talks about the present time.

Abdulrahim, after a long pause said, “This [guide] is someone among you [the progeny of the Prophet], one inherits it from another. Now it has reached you.

That means you are the guide today”.

Then Imam said: “Yes Abdulrahim, you have come to the correct conclusion.”

The living Qur’an Unfortunately we think of the words of God as we think about the words of humans. The words of humans are

perishable, whilst the words of God never die. How can the words of God, who is Al Hay (The Living One), die?

If a verse of the Qur’an talks about certain people who have died or perished one would assume that the meaning of such a verse has also become redundant, meaning that the verse has died with the death of those people too and it is no longer directly relevant. But the Qur’an is an on-going reality and will be relevant for future generations.

Abdulrahim continued saying that Imam Sadiq(a) said that in the same way that days and nights always come along with the time, the Qur’an also comes with time. The Sun and Moon appear every day without fail and the same is true of the Qur’an. As the Qur’an talks about the early generation of Muslims or even previous generations of believers, it talks about the believers of today too. So this hadith makes it clear that the Qur’an is an ongoing phenomenon.

If the Night of Qadr does not repeat the Qur'an will be taken away [from people]"

Imam Sadiq(a)

Reality ofQur’an

The reality of Qur’an has different concepts; one is that the Qur’an is the manifestation of God. Among Muslim thinkers especially in the early centuries, there were hot debates on the Qur’an and debates are still going on. The question was whether the Qur’an is qadim (eternal) or hadith (created and temporal).

Some people went so far as to believe that the ink and paper that Qur’an was written on were qadim. That meant that there was no time that they didn’t exist.

Because they thought if they say, the Qur’an is hadith (created) at a certain time, it meant that God was to be affected by time, which meant God is (a) Someone asked Imam Sadiq about also subject to change. the Night of Qadr. “A night better than a thousand months.” He asked if the Here the Imams of Shi‘a were very Night of Qadr is a particular night in a careful not to let their community get particular year, when the Prophet into this unhealthy debate which was received the entire Qur’an, or the Night not productive at all. They were very of Qadr, continues? Imam Sadiq(a) gave clear in saying that the Qur’an is a unique answer. He said: “Not only has neither khaliq (creator) nor makhlooq the Night of Qadr continued, there is a (creature). The Qur’an is not khaliq, strong connection between Qadr and because it is a manifestation of God, the Qur’an. If the Night of Qadr does not God itself, in the meantime it is not not repeat the Qur'an will be taken the makhlooq, as it is not created. away [from people]". It is as if every year The Qur’an is not like us, or the God charges humanity with the Qur’an Prophet or (s)the Imams. The Prophet and sends again the blessing of the Muhammad with the high position that he has, is still a creation of God. Qur’an.

The Imams are creatures of God, but As we said at the beginning “the spring the Qur’an is different. The relation that of Qur’an is Ramadan”. If the Night of the Qur’an has with God is like no Qadr was to stop, the connection other. (a) between us and the heavens would stop Imam Ali says: “The Messenger of God too, and the Qur’an would have been told me that: ‘isn’t this the fact that the book of my Lord is the greatest thing taken back.

after God himself?’” So no creature can be compared to the Qur’an. The Qur’an is the word of God and a presentation of knowledge and wisdom of God. Imam Ali (a) in Nahjul Balagheh has said God has manifested himself in the Qur’an.

The manifestation of God is something beyond human understanding, we cannot understand it nor can we witness it. When people told Moses(a) that they wanted to see God with their own eyes, otherwise they would not believe him, Moses(a) knew that whatever he said, his people would not listen. So he thought of conveying the message to God, and so He answers them Himself. He asked God: “My Lord please show yourself to me so I can look at you.” He thought that when people saw God’s reply they might realise how far away they were from the reality. Because even Moses(a) could not see God, let alone them. God responds: “You are not going to see Me, Moses(a).”

God further says: “Look at this mountain, very strong and firmly rooted. If the mountain would remain intact, [if it sees God], then you could see Me too.” When God manifested Himself to the mountain, it could not cope with the overwhelming power and crumbled to dust.

God has manifested Himself in the Qur’an, but when we read the Qur’an, we don’t feel the over whelming power and pressure that mountain faced. This is because what we see in the Qur’an is merely a text after many levels of simplification and many levels of nuzul (revelation). When we read a beautiful poem about mother, it does not make us understand what being a mother feels like or what having a mother feels like; this is not ‘mother’ herself, this is only a linguistic interpretation of mother. This is not the existential mother. The reality of the Qur’an is not these words; these words are for us to

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get access to the reality of the Qur’an.

God says: “We made it a text to be read, We made it a clear [Arabic] text so that you might understand.” We need something that everybody understands, and reflects, believers and nonbelievers, educated and non- educated.

We need a meeting point with this reality and the Qur’an is this point.

The Qur’an can answer the questions of every generation, regardless of how and what the other generations have understood of it, and for every person the Qur’an stays fresh until the Day of Judgment.

“… the Qur’an is with us.”

Quranic ‘Light’ (Noor)

The Qur’an is in the highest and the nearest position to God. No one can see it, except for motaharoon (the purified ones]. The Qur’an is a rope, one side is towards us, and that is the text that we have to reflect, act upon and follow. This side is still so magnificent that despite 14 centuries of scholarship, we are still at the surface. It is a deep ocean that no generation could reach the middle, let alone the bottom of.

One of the concepts that help us in understanding the reality of the Qur’an is the Quranic ‘light’ (Noor). When God talks about Noor, it means all the Divine Scriptures, Torah, Gospels and in particular, the Qur’an. In Chapter A‘araf verse 157, the Qur’an says: “those people who believe and follow the Prophet, and follow the light which has been sent down with him.” The Qur’an is not sent to the Prophet, it was sent with the Prophet. The Prophet was a ‘light’ and was given ‘the light’. “… this is the light and the clear book”. (5:15) So we have a clear book and clear light.

But what is the clear light? Do we have unclear light too?

The light can be unclear, sometimes there might be light, but we can’t see it.

The angels have light, but we don’t see them. The Qur’an is a light which is clear, because it is meant to be understood even by those who do not know Arabic, or those who do not know the culture of early Islam, nor Islamic theology. However, by reflecting on the words of the Qur’an, one can easily see these are not words of humans.

Many people think that the Qur’an was just a flash of light about 14 centuries ago. The Qur’an is a pillar of light that God has bestowed upon humanity and which He has never stopped. The Commander of the Believers, Imam Ali (a) says: “The Qur’an is hablul mateen (strong rope)” and the Qur’an itself says: “Hold fast, all together, to Divine’s rope...”. There are many interpretation

The other side which is with God can only be reached by purification of the soul, by going to the higher level of being a virtuous person. We have a beautiful hadith which says when a believer goes to heaven he/she will be told ‘iqra was’at’ (read [the Qur’an and go higher). The number of ranks in heaven is according to the verses of the Qur’an.

So we have to reflect on this text. This is not about just the memorisation of the Qur’an; it is about its absorption, how much we have made it as our guiding book in our life. A tradition says: “One who recites the Qur’an, it will be mixed with his/her blood and flesh”.

This person would not be aggravated let alone burned by the fire of hell, as the Qur’an is absorbed in their body.

When one of the wives of the Prophet Muhammad(s) was asked, to describe the Prophet, she said that the Prophet’s character is 100% the application of Qur’an.

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of what hablul mateen might be.

Perhaps it involves the Qur’an itself, either completely or partly. God has not just sent the Qur’an to us like rain. The Qur’an is a rope that God holds in His hand and the other side is accessible to us if we climb and get closer to Him. The Qur’an says: “This is the light which never extinguishes.”

How the Qur’an is shown to us My last point is about the way God has shown the Qur’an to us.

Sometimes you give your picture to a friend or relative. When they look at the picture, it might not reflect your present situation. At most your picture can only reflect your situation at the time the picture was taken.

The Qur’an is not a picture that God has given us from Himself; it is a manifestation of God. The Qur’an is a picture in a mirror. It instantly and continuously reflects the One whose picture we are looking at.

So the closest thing to God and the most respected thing for Him is the Holy Qur’an, as we have it in a tradition from the Prophet Muhammad(s): “The thing that God has the greatest respect for is Al Qur’an”.

Let’s hope we can bring the Qur’an into our discussions and in all aspects of our lives.

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Shi‘a – Sunni Unity Conference Sparkbrook Mosque, Birmingham

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parkbrook Central Mosque in Birmingham held an Intra-faith conference for Shi‘a-Sunni unity on Sunday April 29th in conjunction with UK Islamic Mission. The panel included renowned scholars from different Muslim schools of thought.

The aim of the event was to underline the importance of unity in the light of the Qur’an and Sunnah, and to discuss the causes of division between the diverging sects and highlight practical solutions to overcome these differences particularly in the face of contemporary challenges that have arisen in the modern era.

Sheikh Umri began by explicating verse 46 of chapter al-Anfaal where difference of opinion amongst mankind is actually validated by God as something expected of human beings due to their nature, In view of this has urged us to be sincere and think positively of one another and has reminded us that our commonalities outnumber our differences so we must allow these to bring us together. He also called out the media for blowing up these differences and prompted us to be vigilant of the ploys of our common enemy.

Dr. Muhammad Khalid hailed this conference for being a one-of-a-kind effort to promote long-term unity. He also advised us to keep away from scholars who claim there is no hope for Shi‘a-Sunni unity and acknowledged the fact that extremists exist on each side. However, any sectarian literature/speakers must be discouraged from poisoning minds.

He reminded us that if God urges us to make peace with the People of the Book for the sake of humanity what must He expect from us with regards to our Muslim brethren?

Finally, Sheikh Shomali, who was the main guest, took the podium and recited a paragraph from the beautiful Munajat Sha‘baniyah to highlight the

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way Shi‘as converse with the Beloved.

After that he addressed the fact that all human beings are unique and different as a result of their upbringing and the experiences they have encountered and so differences of opinion are expected. He reminded us however of a hadith [narration] where we are enjoined to “Love for the sake of God and Hate for the sake of God”.

He spoke of using that as a “point of reference” in our social relations so that we must unite with those who do not threaten our core values of submission, love and dedication to God. The Sheikh Shomali brought to our attention the social problems that come as cultural baggage left over from modernity and liberalism, which many Muslims have so quickly and blindly embraced, including family break-ups and drug abuse which are shaking the health of our communities.

He urged us to unite against these forces and let God into our hearts so that they are transformed and become larger to accommodate our brethren in faith and equals in humanity.

Below are some thoughts shared by a few people who attended the event: Mahmooda Qureshi : “Much needed, long overdue, hope we can constructively put all the lessons learnt into practice.”

Abraar Hussain: “All Muslims are seen as the same by outsiders. We must distance ourselves from the extremists and highlight their disdain for ShiaSunni unity and make clear that as a reason for our dissociation.”

Farzana Ali: “It’s very important to understand everyone’s point of view but we also must be vigilant of those purposely fuelling sectarianism and avoid arguments but engage in constructive dialogue. Each person must start by improving their own self and being kind and loving so that we can unite.” Source: http://en.shafaqna.com

Conference:

Unity of the Ummah in the Perspective of Modern Challenges

by Mohammad Adrees Sharif

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nity of the Ummah in the Perspective of Modern Challenges Conference

By Mohammad Adrees Sharif (UKIM Birmingham South, UK) On Sunday 30th April 2017, UK Islamic Mission Sparkbrook, Jamia Masjid and Islamic Centre Birmingham hosted a critically important conference on the the Unity of the Ummah in the Perspective of Modern Challenges.

Eminent Ulama and Scholars belonging to all Muslim schools of thought spoke eloquently and passionately about the myriad of factors influencing our ability to become a united Ummah.

The Conference opened with a beautiful recitation of the Holy Qur’an by one of Britain’s leading Qaris, Qari Mahmood Hasan Bukhari; a graduate from Al-Azhar University, an expert in the science of Tajweed and a worldrenowned expert in seven Qiraat. This was followed by an introductory speech by the organiser of the Conference Mufti Muhammad Farooq Alwi, the Chief Imam of Sparkbrook Jamia Masjid and Islamic Centre and a prominent Mufti and research Scholar in the UK focused on Intra-Faith dialogue. The key message from this opening speech can be summarised by the Quranic chapter al-Anfal “And obey God and His Messenger, and (do) not dispute lest you lose courage and (would) depart your strength, and be patient. Indeed, God (is) with the patient ones.”

Addressing the topic ‘Importance of Unity in the light of the Qur’an and Sunnah’, Shaykh Abdul Hadi Umri, President Jamiat Ahle Hadith UK, highlighted the importance of dialogue and open communication between Muslims from all schools of thought. He also emphasised how we should concentrate on how much Shi‘a and Sunnis have in common - especially with respect to Aqeedah [belief system] and that differences in opinion should be accepted as they will never be eliminated. Here, Ulama and Scholars have a major responsibility to ensure vile hatred is not preached from our pulpits misleading our congregations, allowing us to move towards unity, at least at a local level, as repeatedly encouraged within the Qur’an.

The importance of Tawheed, respect and breaking down barriers between different Madhabs to work towards the common good were themes expounded by many speakers

including Dr Muhammad Khalid (Distinguished Research Scholar and facilitator for Shi‘a/Sunni Intra-Faith dialogue), Dr Zahid Parvez (Director, Markfield Institute for Higher Education, Leicester, UK), Shaykh Aymen Yaqub al Azhari (Director, Babul Ilm Birmingham), Maulana Amir Hussain Naqvi (Prominent Shi‘a Scholar and active Intra-Faith worker), Maulana Ashraf Qureshi (Inspirational orator and Author of Fiqh and History books), Pir Shabzada Misbah-ulMalik (Scholar and Secretary General, Jamaat Ahle Sunnat UK), Mufti Abdul Majeed Nadeem (Scholar, Educationalist and Imam of UKIM Alum Rock Islamic Centre, Birmingham).

The chief guest speaker, Dr Sheikh Muhammad Ali Shomali (Eminent Scholar, Author and advocate of Unity of Ulama) addressed the important topic of ‘Unity in the Perspective of Modern Challenges in this Society’. His illuminating speech accepted that Muslims from different schools of thought may not agree on all aspects of the religion and challenged if we all need to be the same. Dr Shomali insisted that to achieve unity we must have purity of heart (qalb-e-saleem) and differences in opinion should not stop us from being sincere.

Additionally, we must value the instructions of the Qur’an to dedicate ourselves to God and it is imperative that we respect each other and work together with brotherliness to address common challenges.

Dr Shomali also emphasised that the most important attribute we must have is total submission to God. This core value will help us to work for unity, sacrifice for unity, sit with others for unity, collaborate with others for unity and ultimately love each other for the sake of God. This Unity Conference was concluded by the President of UK Islamic Mission, Br Sikander Zulqarnain Mirza who congratulated all the speakers and attendees on delivering an excellent Conference and recommended three practical steps to be adopted; firstly, the formation of a multidisciplinary action committee from the speakers panel which will meet quarterly; secondly, the removal of hateful literature destroying Intra-Faith Unity amongst Muslims from the public domain; and finally working with relevant authorities to seek bans for hate preachers and hard-line scholars either in the UK or visiting the UK.

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Art Talking art

One 2 One “Art is communicating with each other.

Art is a way to unity" - Ladan Razeghi One month ago, tucked modestly away within the grounds of the Islamic College in Northwest London, an Islamic art exhibition took place. Curated by the current head of marketing, Ladan Razeghi, the presentation was developed with the intention of celebrating Islamic aesthetics, a topic covered in both bachelors and masters degrees in Islamic Studies.

There were 36 pieces of art on display from a range of disciplines from established and emerging artists.

Amber Khokhar, whom I featured recently, had several paintings on display.

Moving away from her traditional painted tiles, Khokhar chose this exhibition to present new work, a theme in keeping with Razeghi’s wish to showcase Islamic Art in new and invigorating ways.

Razeghi was keen to explore and represent new versions of this art form by encouraging artists with modern and conceptual ideas to take part.

Razeghi, who exhibited five pieces in the exhibition, regards herself as a social activist, saying her own artwork is influenced by current affairs. She feels that art is a very important tool, not only because it allows her to speak to people in a conceptual way and share ideas, but also because it is a way to express personal feelings she may not be able to convey in other ways.

I am very glad to see a move toward a reworking of how Islamic art and creativity is being explored and expressed. For some time it has felt to me as though this creative endeavour is simply a rehashing of established ideas.

Razeghi has carved out a new path and hopefully a new beginning of Islamic art in the twenty-first century.

The exhibition was such a success it was extended until the end of May. Watch this space for the next call for entries.

My Favourite Things One of my favourite things is poetry, especially that of Maulana Jalal Ud-Din Rumi.

As a teen-ager, writing verse helped me overcome the challenges of my youth. As an adult, metaphysical poetry became a creative way to reflect on the complexities of life, offering me opportunities for introspection and selfimprovement.

A Star Without a Name When a baby is taken from the wet nurse, it easily forgets her and starts eating solid food.

Seeds feed awhile on ground, then lift up into the sun.

So you should taste the filtered light and work your way toward wisdom with no personal covering.

That's how you came here, like a star without a name. Move across the night sky with those anonymous lights.

(Mathnawi III, 1284-1288)

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Graffiti Shamsia Hassani “I want to colour over the bad memories of war on the walls, and if I colour over these bad memories, then I erase war from their minds.” - Hassani

Voted one of the top 100 global thinkers by FP in 2014, Shamsia Hassani is a woman of many talents. A Fine Art lecturer at the university of Kabul and associate professor

of sculpture, Hassani, is now predominantly known for her graffiti street art, a means of expression she uses to conceal the effects of war on the street. By sharing new ideas in her imagery, Hassani plants new memories like seeds in the minds of those who view her art.

Hassani was introduced to graffiti by the British Street art activist Chu who ran a week long workshop in the outskirts of Kabul in 2010. Creating new ways of expression in distant lands, Hassani is using art to rewrite history by countering stereotypes.

Hassani has also been shortlisted for the

Engage The National Gallery

Filled with iconic art serving as historic documents of western culture, the National Gallery is an interesting place to spend the day. Paintings are a great example of how we once used symbol and metaphor to convey a deeper meaning, something we as Muslims have lost touch with.

Did you know there are over 100 paintings depicting the narrative of Hazrat Maryam (a), a testimony to her importance beyond the boundaries of faith and culture?

Do try this at home Art making really can be therapeutic and help us feel better about our experiences. Engaging in art connects the right and left sides of our brain and gives us the opportunity to resolve past issues in present time. This happens because the subconscious is expressed through creative endeavour, helping us to articulate what may be difficult to convey verbally.

With a plain piece of paper, draw or paint a mountain and a valley.

The mountain represents a time when you were happy, the valley, and a time of challenge or sadness. Add elements that reflect specific events as well, such as a scribble to reflect feelings of confusion, or the

sunshine to represent optimism.

We live our lives in duality. So experiencing ill health or sadness, for example, is essential to truly understand and appreciate good health and happiness. Your creative expression will also reflect how you have journeyed through life, giving you an opportunity for self-improvement or further selfdevelopment.

Art Raker Award, a prize set up by a voluntary arts organisation which promotes visual arts projects that influence how we understand, engage and respond to violent conflict and situations of violence.

Because Hassani’s art is more about reconciliation and social healing than reacting to social ills, her graffiti is unlike that of many of her contemporaries in the west. Instead, her work is dreamy and genteel, aspirational even. It uses symbol and metaphor to weave a story often very far from reality but which at the same time keeps both feet on the ground and offers more wholesome ways of thinking.

Inspire Key to the Kaaba Made in the Arabian Peninsula in the Mamluk style As the hajj approaches and Ramadan moves on, this is the time when permission to perform the pilgrimage is often repeated in our duas.

This key which unlocks the Kaaba was made in 1340 and gifted to visiting rulers of the time, giving them permission to access the sacred precinct, by way of metaphor.

The key is a symbolic offering which reflects our utmost worldly desire as we continually turn our attention towards it through our lives. 

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.

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Faith

he month of Ramadan has been known as the month in which Muslims are required to fast from dawn to sunset. “Fasting” implies abstention from certain acts like eating, drinking, etc., with the intention of getting closer to God. It has been said in this regard that the awareness of performing our duty to God suffices for aiming at such “closeness”. Yet, an accurate analysis of the implications of this month would push a sensible soul to consider this issue beyond a mere act of “fulfilling an obligation”.

In a famous sermon, the Prophet Muhammad(s) described this month as “a month in which you have been called to the banquet of God”. Here, the presence of a banquet alludes to a context in which some sort of food must be consumed; it means that while the believer is not allowed to eat any type of physical food, he is exhorted to taste another type of ‘food’ at God’s banquet.

Commenting on the Quranic verse “So let man consider his food (80:24), the great Imam al-Baqir(a) says: “It refers to knowledge that he acquires and its source”. We may therefore conclude that as the body needs food, the soul also needs its own food in compliance with its nature.

Some people define fasting as an ascetic practice as it implies self-restraint and mortification of the flesh. Certainly, asceticism is a vital element in human life that at times has been ridiculed or disregarded while at times it has been overemphasised or practised in an exaggerated way. As a matter of fact, even the maximum enjoyment of sensory worldly pleasures necessitates periodical abstentions from bodily engagements; such equilibrium is what permits a harmonious life in every aspect of our existence. It is probably for this reason that many traditions emphasise not eating, sleeping and talking too much. However, a balanced life should not be the mere reason for fasting; in fact, as has been confirmed by the pious and wise scholars, its main purpose is to serve as a conduit to the spiritual path and spiritual satisfaction.

This aspect has been sometimes underestimated with the focus of the holy month of

RAMADAN BEYOND ITS CUSTOMARY PRACTICE Abbas Di Palma proposes a different understanding of the spiritual challenges of this holy month

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Ramadan falling on philanthropic causes. There is no doubt that one of the reasons for fasting is “to make the wealthy feel like the hungry ones” (as stated in a noble tradition) and that charity is one of the best ways of purifying our own souls, but the real sense of charity can only be found when it aims towards God. It follows that one of the greatest Divine mercies in the obligation of fasting is the obedience to the Divine Will to do charity as its final fruit, and this is materialised on the day of Eid al-Fitr.

Vigilance and attention during this holy month therefore is what has been specially endorsed apart from the most basic rules of not eating and drinking and their likes. In the traditions of our great Imams the fasting of the tongue, hearing and sight is much emphasised. This implies not to talk, listen or look at anything forbidden or do anything that can potentially lead to sin and, if possible, abstain from anything distracting from one’s awareness of God. As a result, the human soul becomes aware of its ‘natural environment’; while being in this world it will understand not to belong to it. In other words, the fasting person is aware of being a wayfarer in this world and that his destiny lies somewhere else. The believer may reach a stage in which he sees the world itself losing its materiality and taking on an aspect of ‘transparency’ between him and the Divine Realities.

At this point, we may affirm that in the month of Ramadan economic, social and spiritual benefits of fasting are all interrelated. Its external form regulates the individual and social life of the believer while its inner realities aim to strengthen his will and purify his intention.

It has been narrated in several traditions that one of the customs of the Prophet Muhammad(s) during the last ten days of this month was secluding himself in the mosque and detaching from worldly activities. Unfortunately the practice of seclusion in a mosque for some days during the month of Ramadan has been forgotten amongst some Muslims while being of great spiritual benefit and highly recommended in Islamic scriptures.

It would be a very special blessing to witness the Night of Qadr [the Night of Decree) during a state of spiritual seclusion. In this night the Qur’an was revealed to the Prophet Muhammad(s) and every year special benedictions are sought by believers in it through prayers, supplications and supererogatory acts.

Also, this night has been called “a blessed night” (44:3). Blessing often implies the concept of ‘getting the maximum from the minimum’. For example, living a very modest lifestyle with very few comforts and commodities but, at the same time, being extremely happy and satisfied for what has been given to us is considered a blessing. Similarly, a very modest job by which one can face the hardest challenges of this life is another type of blessing. The night of Qadr has been called ‘blessed’ because in just one night the whole Qur’an was revealed: this great ocean of knowledge enclosing the most profound secrets and mysteries of the universe was manifested during the time span of one night only.

Therefore our aspirations during the blessed month of Ramadan should ideally focus on transcendental works like the recitation of the holy Qur’an, supererogatory prayers, special supplications and different types of spiritual retreat. Abstention from sin, giving charity, showing extra kindness to others and refinement of the soul will follow as a natural outcome of the sincerity put into our devotional efforts. As the Qur’an says, “Felicitous is he who purifies himself,” (87:14).  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.

June 2017

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Teaching Children about Patience in the Month of Ramadan

For the love of children

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long with its infinite blessings, Ramadan brings with it loving memories that fill our minds and hearts.

We may remember all the family members who joined us for delicious Iftars, some of whom may now have departed this world. We may remember an inspirational lecture which guided us or a friend we made at the mosque who has been dear since then. As parents, when we reminisce about our own memories of Ramadan and how they shaped our faith and connection with God, we realise the importance of such experiences for our children. Thus, aside from just the outer aspect of Ramadan, the fasting and feasting, the socialising and gifts, the excitement and celebrations of Eid, we are responsible for instilling those values which will have a more lasting effect on the minds and hearts of the little ones we are privileged to be role models for. Although there are numerous lessons from the month of Ramadan which we can teach our children, perhaps the ultimate virtue to instil would be that of patience.

By nature, children are innocent and quickly learn from their environment. For this reason, the Ahlul Bayt(as) instruct us to teach our children our traditions and values as soon as possible, before the opposers (to our beliefs) corrupt them. Hence, this holiest of all months is an opportunity like no other, to inculcate essential values like forgiveness, generosity, sacrifice, sincerity, good health, and of course, patience, and the home is the first place the child needs to learn true values. For example, a child may feel frustrated that he has to remain hungry for a long period of time if he has not been gradually guided to do so.

Indeed, it would be quite a task for a child who has reached bulugh (the age of adolescence) to suddenly start fasting if he has not been gradually introduced to it. Although the child may be able to keep the fast, it would no doubt be a difficult trial for her/him. Thus, it is advisable that parents gradually begin teaching their children about fasting. It would be unreasonable to expect children to learn to pray or fast the day it becomes obligatory for them. As a matter of fact, the same is true for any obligation. Therefore, parents have a great responsibility in guiding their children

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to Islamic traditions and values from a young age, especially before the child has been introduced to alternatives by those who do not share our beliefs.

An important verse in the Holy Qur’an states: “And take recourse in patience and prayer,” (2:45). Imam al-Sadiq(a) says about this verse, “patience means fasting”, as mentioned by ‘Allamah Tabatabai in al-Mizan. Patience in this verse is interpreted as fasting. Fasting is a form of worship that requires patience. Not only is patience a coping skill, but it is also a lifelong spiritual practice.

Interestingly, in regards to hours, fasting is the longest act of worship. Perhaps that is the reason it plays such a vital role in developing the self and character.

It is thus even more relevant that the Qur’an refers to fasting as patience. Undoubtedly, patience is a skill we strive to constantly develop, for it is certainly not something we are born with.

Parents will be all too familiar with the cries of a hungry, impatient baby during the middle of the night. The great gnostic Khwajah ‘Abdallah al-Ansari said: “Patience means restraining the self from complaining about hidden anguish.” In order to develop patience, psychologists recommend that we train ourselves to bear little pains and irritations so that when the more formidable ones come, we will have developed the patience required to face these challenges.

For example, when driving in heavy traffic, waiting in line, or being stung by insects, we should try to patiently bear these minor tribulations to develop our threshold of patience. This process can actually apply to developing any value. For instance, to develop generosity, we should try giving one pound a week or old clothes every month until gradually we reach a level where we are willing to give even more.

Patience is responsible for the fulfilment of all goals, whether long or short, individual or social. Imam ‘Ali (a) said, “The Messenger of God said, ‘Patience is of three kinds: patience at the time of affliction, patience in regard to obedience and patience in regard to disobedience (of God). And the third one is superior to the first two kinds.’”

“O you who have faith! Prescribed for you is fasting as it was prescribed for those who were before you, so that you may be God-wary.” (2:183).

Consequently, the key to patience is to be content that when facing difficulties, we are patient for the sake of the pleasure of God. If one is patient, then it gradually becomes easy for him/her to bear hardships. Patience during misfortunes is the source of contentment with the Divine decree, patience in regard to obedience is a source of intimacy with God and His love, while patience in the face of disobedience is the source of taqwa (God-wariness). If we look at the month of Ramadan specifically through the lens of patience, we see that there are many lessons our children can learn.

Since the first type is at times of difficulty, we can teach our children to be patient when they feel hungry. We can teach them to be patient when a dear toy has been broken or lost, or when they hurt themselves.

The second type is patience regarding obedience, like praying and reciting the Qur’an. The child should slowly be introduced to these acts, like waking up in the cold night to pray and perform wudu (ablution), and observing hijab even though others do not.

Children who are about seven or eight can try fasting for half a day, perhaps at weekends, they can fast as long as they are able. Younger children could skip a meal or even a dessert. It is even recommended that those not fasting in Ramadan should not eat to a full stomach.

Parents should provide a more spiritual environment and encourage their children to join them in their acts of worship, like staying up in Laylat al-Qadr (the Night of Power) and reciting the Holy Qur’an. Parents could set individual targets which would be achievable for their children. For instance, if their child normally reads about a page of the Qur’an, in Ramadan they could be encouraged to increase that to two or three pages a day.

Imam al-Baqir(a) states, “Everything has a season and the season of the Qur’an is Ramadan.”

When a person learns the Qur’an it mixes with his flesh and blood, implying that his actions will then be in accordance with the Qur’an. Imam Zayn al-‘Abidin (a) says, “If everyone from the east to the west was to die, I

would not feel lonely while I had the Qur’an with me.”

Hearing traditions such as these will help children realise that the Holy Qur’an is not just for recitation, but is a way of communicating with our Creator.

Finally, patience regarding disobedience to God is the most superior type of patience. If one is able to fast in the month of Ramadan and refrain from what God has made permissible, then the faster will develop that moral strength and fibre in their character which will assist them regarding other forms of disobedience throughout the year. For example, the child will refrain from eating forbidden food and inappropriate social behaviours like swearing. In other words, fasting helps form a moral compass within children which develops with their character. The true spirit of fasting will be realised if we are able to control traits that juxtapose patience, such as anger, irritation, blaming and swearing.

Children will also learn patience through their interactions with other family members, especially siblings. Although sibling squabbles may never seem to cease, it is heartening to know that as children resolve their disputes they learn the foundations of compromise and cooperation. Moreover, this holy month offers a good opportunity to introduce children to community service, like donating toys and gifts for orphans and the poor. We should also involve children in meal preparations, informing them of the great reward of offering food to those who are fasting, even if it is one date.

At the same time, we should remind them that the quantity is not as important as one’s sincerity and intention, for even a smile is charity. According to Lady Fatima(a), as stated in her sermon of Fadak, God has made fasting as a means of developing sincerity. Indeed, only God knows if someone has cheated in their fast. If someone fasts truly for the pleasure of God, then He states, “I am the reward of the person who fasts.”

In conclusion, fasting teaches us patience, which is a form of self-control. As children develop this quality, not only will they abstain from food and drink, but all those things which Islam has forbidden. As for adults, we have to develop the ability to teach our children about Ramadan in such a manner that when it is drawing to an end, they bid it farewell and long for it like an intimate friend. When this special relationship with the holy month is nurtured from an early age it will always remain embedded in their character. 

Kubra Rizvi is an Honours

Psychology graduate from Loyola University Chicago. She writes and lectures on various religious topics.

June 2017

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A new Ramadan

Becoming a mother made Batool Haydar re-think her ‘ideal Ramadan schedule’

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hat Ramadan was like before my daughter was born: Reciting the Qur'an and supplications, reading books, listening to lectures, meditating on life and contemplating ideas. An overwhelming sense of outer peace and inner energy.

What Ramadan has been like in the two years since she was born: Sleeping too late, waking up too early.

Reminding myself I'm fasting when I instinctively reach out to finish her leftovers. Barely managing to recite a few verses in a rush, before she tries to grab the Qur'an armed with a crayon. A recitation of du‘a here and there, usually half-asleep because it's squeezed in before bedtime. No naps. Constantly rushed. But most of all: a deep sense of guilt and failure.

After the first year of Ramadan with a baby, I came out on the other side feeling restless and dissatisfied, as if I had let myself and God down by not even managing to do what I considered to be the ‘basics' of Ramadan, ibadah (worship). I vowed not to let that happen again, but the following year, she was older with more - and different demands and as the days wore on in a similar fashion, I began to feel hostility

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towards the very role of motherhood.

I had sacrificed everything for my child. Was I really required to put aside my personal spiritual journey for her as well? It didn't make sense to me. It's taken me a lot of thinking in the months leading up to our third season of fasting to realise one simple fact: Ramadan doesn't have a formula.

Yes, there are recommended practices and of course, the month is founded on extra and special acts of worship that distinguish it from all other months, but the foundation of it all is a philosophy. This is a time to reconnect with your Creator, to rejuvenate your soul and refresh your religious ideals.

How you do it may change from year to year. In fact, it should change. If any two months of Ramadan are identical for you then it might actually indicate a problem!

We tend to get carried away with what we think is the ‘ideal Ramadan schedule'. Breaking our fast, reciting the Qur'an together and the recommended supplications, listening to a lecture and so on, till suhoor.

These have become almost regimental for us (much in the same way our eating culture changes in this month

with so many bound by the ‘two fried, one sweet' rule).

These timed and regulated acts of worship help us as a community to ensure the majority can take part in them, but circumstances change as we grow in life and one of the most beautiful things about Islam is how it grows with our needs.

Different, but the same The motto for new mothers goes something like this: Prepare, prepare, prepare. While this works beautifully when you do manage to prepare, there are many times when life gets in the way.

You fall sick, you get guests, unexpected obstacles come up and suddenly your scheduled ‘prep time' has passed and everyone is looking for the new moon

practice, we tend to think that He is more present within the four walls of a mosque or enclosed within the four edges of a prayer mat. Who is to say that exploring a new ability or admiring a flower cannot provide the same spark of awe in our Creator that a session of solitary night prayers can?

while you enter a state of mild panic.

Ramadan should be about celebrating your new-found skills as a parent and about bringing to the surface all the new and exciting emotions you now possess. With young children, it is hard to explain concepts and ideas verbally.

Babies and toddlers take their cues for emotions/moods from their mother; they can often sense what the situation is way before they have the words to describe or understand it. One of the strongest and best ways to teach them about this month is to let them feel it through you.

So if you haven't managed to prepare activities and set up games for them in advance or if they are demanding all your attention and you have no time for your standard worship, the last thing you want is for them to sense guilt or

frustration in you. They will associate these feelings not just with themselves but with the holy month itself.

As a new parent, you have embraced many new ways of doing the simplest of things like sleeping or taking a bath.

This month is a chance to find a new way to seek out God and spirituality.

We often approach Ramadan with an ‘adult' perspective, bringing to it our burden of sins and grievances and seeking to lighten the load of general challenges life throws at us. With children, it becomes about finding faith in innocence, in pure joy, in play and in appreciating our world through fresh eyes.

God is to be found everywhere. We say this, we sing it, and we teach it to our children. However, when it comes to actually believing it and showing it in

God in small things This year, I intend to approach Ramadan with a lighter attitude. That is not to say that I will dismiss the awareness of my flaws or not make an effort to change my habits. Rather, I will live day to day and try to seek out God in whatever I have in front of me (or whatever my daughter puts there).

I will attempt to recite the Qur'an, but if she wants to share in that then we will simply admire the word ‘Allah' and look for instances of it on a page, visually connecting with the beauty of the script itself.

I will keep my supplications short and simple: Forgive us, have Mercy on us and grant us Your Pleasure. Because what else do we need in life beyond this?

I will sleep without feeling guilty because I know that sleep will provide me with the energy to serve the individual that God has placed in my care.

I will play and laugh and take part in seemingly mindless games knowing that in forming this bond of trust with my child, I am preparing her for a future of instruction and shared learning that awaits us.

I will do all this and trust that God will accept it all as part of my Ramadan worship because He gave me this responsibility at this point in my life for a reason. If I put in my best to fulfil this duty with His Pleasure in mind, I will definitely learn things that will bring me closer to Him. And isn't that what Ramadan is all about?ď Ź

June 2017

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Interfaith

Pope Francis in Egypt: lights and shadows

"Was Pope Francis’ recent visit to Egypt’s Al-Azhar University beset by contradictions?" asks Frank Gelli

Religious dialogue cannot be manipulated’, preached Pope Francis during his historical visit to the lands of the pyramids.

Dialogue cannot be used for conversion or for imposing superiority over ‘the Other’, he implied. Also, he reiterated his conviction that there cannot be any religious obligation to commit acts of violence in the name of God. ‘The Lord hates him that loves violence’, he said, quoting one of the Psalms of Solomon.

Francis’ heartfelt message of peace was delivered at an international peace conference held at Cairo’s prestigious AlAzhar Islamic University. A very topical event, given the recent spate of murders and suicide bombings unleashed by extremist fanatics against Egypt’s Christian Coptic minority. A minority of about 10 million, the Copts (a word meaning ‘Egyptians’) are peaceful, loyal citizens of their country. Their presence dates back to the days of the Pharaohs. The Coptic Patriarch, Pope Shenouda III, also met the Pope. ‘My people are bleeding’ he told Francis, with tears in his eyes.

Western Christians used to describe the Copts as ‘monophysites’, a term which they reject, considering it derogatory. It harks back to ancient controversies about the nature of Christ. ‘Monophysites’ designated those Eastern Christians who stressed the divine aspect in the incarnate Christ, far more than the human one. By contrast, the doctrinally orthodox position, defined at the Council of

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Chalcedon in AD 451, states that Christ’s nature is both divine and human, perfectly united together. Hence, however abstruse to the uninstructed, calling the Copts ‘monophysites’ amounted to accusing them of heresy.

However, theologians have agreed that the old conflict was largely over a matter of terminology and the controversy is now over.

Pope Francis also met Egypt’s President Sisi. Photographs show them smiling broadly at each other. Not all commentators were pleased. A critic pointed out that General Sisi is a dictator. He took power in 2013 not democratically but through a bloody military coup. The army massacred thousands of demonstrators. Hundreds of thousands are still in jail. The Copts, terrified of murderous extremism, have welcomed Sisi’s rule and protection.

Inevitably, many Egyptians resent that. Of course, as a visiting head of the Vatican State, Pope Francis had no choice but to be friendly to the president of the host country. Still the spectacle of seeing the Pope, a man of peace, so chummy with Sisi has disturbed a few…

‘Those of a different religion should not be treated as enemies but as fellow travellers’, Francis urged. Presumably, he meant travellers towards the One True God, the Creator of all humanity. Given that Christian and Muslim nations in the past have fought each other in terrible wars, sincere believers will welcome his words. What he said about ‘the incivility of

http://www.catholicregister.org© conflict’ hopefully will strike a chord with his audience.

Besides, the Pope’s aim was to re-establish the previous relationship with Al-Azhar University. After Pope Benedict’s somewhat undiplomatic mention of a Byzantine Emperor’s opinion of the Prophet Muhammad at Regensburg University, Al-Azhar severed all connection with Rome. Francis was determined to heal the rift.

Jorge Maria Bergoglio is the first Jesuit Pope in history. Jesuits are a Catholic religious Order historically famous for its learning, as well as for its obedience. You cannot become a Jesuit unless you show academic ability. That is why I was a bit surprised to hear the Pope quoting the Ten Commandments – the Law God gave to Moses on Mount Sinai. ‘You shall not kill’ says one of those commands and the Pope relied on that for his condemnation of violence.

Great but…does Francis not know that that command was given to a people who were also at the same time ordered by God to fight wars and to execute criminals and sundry other wrongdoers? Only naive pacifists interpret ‘You shall not kill’ as ruling out any shedding of blood. (Actually, the correct translation is ‘Do no murder’.) Similarly, the wonderful Psalm invoked by Francis should be read alongside other bloodthirsty verses, which praise the extermination of Israel’s enemies. Alas, there is a problem with quoting the Scriptures selectively: Francis should not ignore that.

The international arms trade was also lambasted by the Pope during his address. Fair enough. You would expect him to say

nothing less and Sheikh Ahmad Tayyib, the Grand Imam of al-Azhar, readily agreed with him (slightly ironic perhaps, given the fact that Egypt is in the hands of a military ruler).

Moreover, Tayyib acknowledged Pope Francis’ initiatives to defend Islam from unjust accusations and to help refugees and other displaced people. He correctly observed that modern civilisation tends to neglect and marginalise the teachings of the divine religions and their God-based ethics.

However, the Sheikh declined to attribute the acts of violence on the Copts to any theological motivation, no matter how misguided or warped. Instead, he obscurely said that the crimes ‘lacked any logic’. Some would say that he ducked the real issue, that of certain religiously-driven ideologies.

In the days of the Patriarch Joseph – a figure revered in both Islam and Christianity - Egypt saved people from hunger, Francis noted. He then called on the nation to save the Middle East from the present famine of love and fraternity.

Wonderful, inspiring words but…is General Sisi really the best man to perform that noble task? 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.

June 2017

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Places

Travel Guide to

Musl i m Europe With travel writer and European Muslim heritage specialist Tharik Hussain

Lithuania’s 600-year-old Muslim village “We are Muslims and we have been here more than 600 years”, says 70-year-old Lithuanian, Fatima Stantrukova.

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Keturiasdesimt Totoriu’s mecete is unlike any mosque you will see in the Muslim world. There are no arabesque designs or calligraphy anywhere, nor does it have a minaret by its side. This is a mosque born in the Baltic, and like the humble little square houses in the village, it looks as if it came from these very surroundings. There has been a mosque on this spot since at least 1558. Fatima’s ancestors’ story though, goes back even further.

To the 14th century in fact, when this region of the Baltic wasknown as The Grand Duchy of Lithuania and found itself lodged between emerging religious powers. In western and southern Europe were zealous Crusade-induced Christian fundamentalists and in the east, there was the growing power of the Turkic Muslim tribes. The Grand Duchy, like the village mosque, stood as a tolerant serenity in the middle.

am in a tiny little village called Keturiasdesimt Totoriu, about twenty minutes drive south-west of Lithuania’s capital city, Vilnius, surrounded by woodland. Beneath some of the trees, domesticated chickens peck away, hemmed in by a wire fence. A dog barks somewhere, but otherwise, the only sound is the rustling of the wind in the tall silver birches. The route into this little clearing is along a dusty road flanked with small evergreens, where every so “I do not forbid the Christians to worship God according to often a tired concrete bench serving as a bus stop appears. the manner oftheir faith, the Russians according to theirs, The village is home to one of Europe’s oldest surviving the Poles according to theirs, whilst we ourselves will worship God according to our customs.”

Muslim communities, the Baltic Tatars.

Grand Duke Gediminas (1275 -1341) “We lost our language and so much ofour identity a long time ago. The mosque is very important. It is all that we have Officially pagan, the Duchy was being eyed by several takers, left,” says Fatima, who volunteers as a caretaker at the village in particular, the Germanic Christian Orders of the west who had a different view of religious freedom - they didn’t believe mecete (mosque). in it. As far as they were concerned, everyone had to convert The square, dark brown wooden hut is covered in neat to Christianity, including the Grand Duchy of Lithuania. Enter vertical timber slats. There are a few small windows and a tin the Muslims.

“When the Crusaders came to enforce Christianity, the roof forms an apex above crowned by an ornate little turret Lithuanians said ‘we don’t like it you know’. He (Vytautas) with a small onion dome - like those on orthodox churches gathered a big army and then invited Muslim fighters to kick out all over the former Soviet lands. But instead of a cross, there the Crusaders, ”explains Ramadan Yaqoob, a direct descendant of is a crescent on top of this one - the only clue that this is, in that very first Muslim community. fact, a Muslim building.

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Village houses and ancient graves

Today, Mr Yaqoob is the Grand Mufti of Lithuania and leader of the country’s 3,000 Muslims, half of whom are Tatar.

In 1398, whilst campaigning near the Black Sea, the Grand Duke Vytautas invited back to Lithuania a large group of Muslim Crimean Tatars, whose Mongol ancestry gave them a fierce fighting reputation. Vytautas was anticipating an attack from the Teutonic Knights at any moment and so he settled the Muslims close to his capital Trakai. One of the villages the Tatars founded came to be known as ‘Forty Tatars’ village because it is said forty Tatar families settled there first. In the Lithuanian language, forty Tatars translates to Keturiasdesimt Totoriu. Now seven centuries old, Keturiasdesimt Totoriu’s street layout still reflects that of a medieval Tatar encampment.

The original residents of Fatima’s village fought in the decisive Battle of Grunwald in 1410, when the Christian Knights were defeated for good, never to bother the Grand Duchy again.

Where in the world: The village of Keturiasdesimt Totoriu is

20 kilometres south-west of the Lithuanian capital Vilnius along the Eisiskiu Pl to the 202 road and then the tiny 523.

In and out: The best way to get to Keturiasdesimt Totoriu is to fly into Vilnius airport and either self-drive or use a local bus from the south of the city.

Top tips: If you are planning to visit, get in touch with the amazing Tatar Muslim organisation at en.islamasvisiems.lt who can tell you more about the village and the other three Tatar mosques still standing. They may even be able to arrange for you to meet one or two of the villagers. Please respect the fact that this is very much a residential village that has almost no tourist traffic and is not used to having large groups turn up en masse.

“After fighting Christi crusaders, he (Vytautas) said, ‘Ok, you helped us, you can stay here, you can practise your religion.’ Worse was to come in the 20th century when Lithuania He gave lands as a gift for them.” explains Mufti Yaqoob. became part of the USSR. “It was the worst time. All the people ofreligion and The land Vytautas gave to the Muslim Tatars stretches roughly knowledge were either killed or sent into exile. Archives were from the south of Trakai in Lithuania to the Polish city of burnt. Communities were closed. Islam was forbidden”.

Bialystok in the west, and the Belarusian capital Minsk in the east. This is where the Tatars have remained for over 600 Somehow though, the people survived and so has the years. Many of those that fought in that famous battle are mosque in Keturiasdesimt Totoriu. Inside the mosque, the buried in the cemeteries of Keturiasdesimt Totoriu. wood effect continues. The main hall has floor to ceiling pine Most of the tombstones are now unmarked rocks, weathered coloured cladding and is split into two - for men and women. and sunken. But if you look hard enough you will find one There is a small opening in the segregating wall, covered by that can be dated to 1621. It is the grave of ‘Allahberdi’. green netting. Both rooms have wooden balconies at the back Things have changed much since Allahberdi’s day. The and several benches for the elderly who have trouble kneeling combination of being isolated from other Tatar and Muslim and bending. There is a decorative blue carpet throughout communities and the cruel religious oppression of the with arabesque arches pointing towards the qibla. Inside the communist period has left most Muslim Tatars in Lithuania larger men’s room a brightly coloured wooden minbar with only a basic understanding of their faith. (pulpit), hints at the community’s Turkic roots.

“We have evidence that 250 years ago, the community was using the Arabic alphabet to write Slavic words. They had lost the Qipchaq language by this time,” says Mufti Yaqoob.

“Most ofthe people don’t even know how to pray anymore, so the mosque is only open for important ceremonies like funerals and religious festivals”, explains Evginenia Jakubauskiene, a 65-year-old Tatar woman whose husband is from Keturiasdesimt Totoriu.

That may well be the case, but the mosque and the village of Forty Tatars stands defiantly as a reminder to Europe that Muslims once came here to fight religious intolerance and in the process saved an entire nation.  Tharik Hussain spends much of his time travelling across Europe in search of the continent's fourteen centuries of Muslim history. You can follow his work at www.tharikhussain.co.uk"

Village Mosque

June 2017

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Children Corner

Dear Children, Assalam Alaikum

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amadan had started and Ali and his friend, Asghar were fasting. One day they were sitting on a bench, talking about what their mothers were going to prepare for Iftar. They were going on and on about it when suddenly Asghar said in a very sad tone: “it is nice to know that after all these long hours of not eating or drinking, delicious food is waiting for us at home, but I know some of the boys at school don’t have enough food, they are poor but they fast anyway.”

Ali was not aware of this, but knew whom Asghar was talking about, and that made him very upset. He could not believe there are families who do not have enough food to eat.

That evening at the time of Iftar, his mother prepared some delicious and nutritious food. Although hungry, Ali just could not eat. He kept thinking about his mates. He imagined them at the time of Iftar, with little food between them.

Ali pushed his dish away and stopped eating. His parents noticed this, and asked why he was not eating?

He told them what Asghar told him.

Ali’s parents were very proud of their son for having concern for his friends. His father said he knew a way

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June 2017

to help them, but first, Ali had to finish his food.

Even before dinner had finished, his father got up to go to the shops. Ali insisted on going along with him. They bought some food that people usually have at Iftar.

Ali knew a couple of friends who needed help with food in this Ramadan, so they drove to their houses.

Ali's father was extra careful not to give the impression that they were giving them charity. Ali knocked at the door and his friend came to the door.

Ali held out the food saying his family wanted to share some food with friends and neighbours as a gesture in the month of Ramadan. The boy, who knew this was a tradition in Islam, happily accepted the food.

Ali was over the moon with his father’s idea and the fact that now his friends too had nice food just like himself.

Sharing your food with others, and helping those in need, are true spirit of the holy month of Ramadan.

Ramadan Mubarak. Illustrator Ghazaleh Kamrani

June 2017

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What & Where Through

June

Tafseer of the Holy Qur'an 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

Lessons from the Qur'an

‘Lessons from the Qur'an in the month of Ramadan' is a FREE event where we discuss the characteristics befitting of a Muslim. We have selected four main topics: Truthfulness, Ihsaan (Kindness), Courage and Patience. The purpose of the series will be to highlight that Ramadan is a month of change and the Qur’an is a book of change. The most honourable change one can achieve is to develop a good character.

consultation aims to curate a deep and strategic conversation about nation building and the role of institutional faiths and belief (both religious and nonreligious) in that task.

The consultation, held under Chatham House rules, will produce a 40-page report which, it is anticipated, will be the basis for future public debates that will take further the important questions being considered.

More info:

http://www.chester.ac.uk/node/39886 3 June The splendour of ancient Iran

A gallery talk by Carolyn Perry, The British Foundation for the Study of Arabia.

Suitable for all levels of knowledge.

Venue: Leeds University, Leeds, LS2 9JT Time: Every Thursday 6.00 PM - 7.30 PM More info:

Venue:

https://www.localmuslimevents.com/

Room 52, British Museum, Great Russell Street, London WC1B 3DG Time: 1.15 PM - 2.00 PM Fee: Free, drop in.

1 & 2 June

The splendour of ancient Iran

Humanitarian ethics and action

The Centre for the Study of Global Ethics at Birmingham is pleased to announce its third annual conference, on the theme of humanitarian ethics and action. Confirmed keynote speakers: Simon Caney (Oxford), Cecile Fabre (Oxford), Helen Frowe (Stockholm) and Hugo Slim (ICRC). Public lecture: 'Blood Oil' by Leif Wenar (KCL).

Venue: Birmingham University campus in Edgbaston, in the ERI Building, on Pritchatts Rd, B15 2TT Time: 9.30 AM - 5.00 PM Fee: £40 (includes lunch and refreshments on both days)

A gallery talk by Carolyn Perry, The British Foundation for the Study of Arabia. Gallery talks last 45 minutes. They are given by Museum staff or guest speakers and are suitable for all levels of knowledge.

Room 52, British Museum, Great Russell Street, London WC1B 3DG Time: 1.15 PM - 2.00 PM Fee: Free, drop in Venue:

3 - 1 8 June

More info:

Walk for Africa

Malvern 201 7 - Faith, Belief and Nation-building: What sort of Britain do we want to build for the 21 st century?

This Ramadan ‘Muslim Hands’ is calling on all to help the families of Africa. We’ll be bringing families together and walking 5km in five cities around the UK this June!

There’ll be entertainment, lively special guests and a FREE IFTAR MEAL for all, it’s going to be a great family day out! You will be helping to provide life-saving food and medical care to those suffering from Africa’s food crisis.

http://www.birmingham.ac.uk/research/

A major consultation involving global thinkers from across all sectors of public life and belief traditions, as well as grassroots practitioners and activists will be hosted at St George’s House, Windsor. The

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June 2017

Bradford - Saturday 3rd of June at ListerPark Venues:

Birmingham - Saturday 10th of June at Small Heath Park Leicester - Sunday 11th of June at Abbey Park Manchester - Sunday 18th of June at Platt Fields Park London - Sunday 18th of June at Queen Elizabeth Olympic Park Schedule:

Registration: 18:30 – 19:15 Walk Time: 19:30 – 21:00 Closing ceremony: 21:00 – 21:30 Free Iftar meal: Maghrib onwards Minimum Fundraising: £200 More info:

https://muslimhands.org.uk/events/2017/w alk-for-africa

8 June University of Chester - Theology and Religious Studies PG Taster Day

Our Postgraduate Taster Days will provide you with the opportunity to find out everything you need to know regarding our postgraduate courses, and what it is like to be a postgraduate student within the Department of Theology and Religious Studies.

Hollybank Building, Parkgate Road Campus, Chester, CH1 4BJ Time: 12:45 PM - 4:00 PM More info: http://www.chester.ac.uk/trs/ pgtasterdays/june Venue:

20 years of survey and excavations at Zoara in the Ghores-Safi, Jordan 1 997–201 7

Joint Middle East Department/Palestine Exploration Fund lecture series.

Konstantinos Politis, Hellenic Society for the Ancient Near East looks at the archaeological record at Zoara – one of the famed five ‘Cities of the Plain’ which, according to the Bible, survived the wrath of God while others such as Sodom and Gomorrah were destroyed.

All this will now be published by the Palestine Exploration Fund (PEF) in a forthcoming volume and presented here by

1 6 June

Venue:

Venue: BP Lecture

Over the hills and far away: interaction across southern Iran in late prehistory

More info:

The Muslim Veil (by UCL Festival of Culture)

From prehistory onwards, the Iranian plateau connected the Middle East with Central and South Asia.

In this lecture, Cameron Petrie, University of Cambridge, looks at how people moved across the Iranian plateau and examines the relationship between landscapes, routes, settlements and the dynamics of human interconnection, particularly at the archaeological evidence from the Neolithic and Chalcolithic periods.

The Vladimir G Lukonin Memorial Lecture

the excavation project director Konstantinos Politis.

Theatre, British Museum, Great Russell Street, London WC1B 3DG Time: 4.00 PM - 5.00 PM Fee: Free, booking essential

Earlier this year, airport staff in Rome were filmed telling a Muslim woman that she would not be permitted to board her flight to London unless she removed her hijab.

The ensuing debate was one of many recent examples of how the Muslim veil has been politicised - a screen onto which Europe’s current anxieties and political struggles are being projected. This session will consider the history and significance of the Muslim veil - particularly in relation to Algeria's de-colonial struggle against France -, and its perception as a visible, public marker that can be mobilised to emphasise various political and social agendas.

Venue: Cruciform

Building, Lecture Theatre 2, Gower Street, London, WC1E 6BT Time: 1.00 PM - 2.00 PM More info:

https://www.eventbrite.co.uk/e/the-muslimveil-tickets-33752776463?aff=es2

8 & 9 June Palestine Expo 201 7

Palestine Expo will be the biggest social, cultural and entertainment event in Europe. This will be a family-centred event, with an emphasis on the young #GenerationPalestine. Generation Palestine is a new group of people making efforts to educate themselves and are pro human rights, justice and equality.

Queen Elizabeth II Conference Centre, Broad Sanctuary, Westminster, London SW1P 3EE Time: 10.00 AM - 6.00 PM Fee: £5 - £40 More info: http://live-timelymda9duxu.time.ly/event/ Venue:

Venue: BP Lecture Theatre, British Time: 6.00 PM – 7.00 PM Fee: Free, booking essential

Museum

24 June Facing Adversity, Building Resilience & Finding Joy

Sheryl Sandberg and Malala Yousafzai, in conversation with Adam Grant, will explore how even after the most devastating events, we can learn to find deeper meaning and appreciation in our lives and rediscover joy. They will discuss how we can help others in crisis, raise strong children, and create resilient families, communities, and workplaces.

Hall Westminster, Storey's Gate, Westminster, SW1H 9NH Time: 6.30 PM - 10.00 PM Fee: Standard: £30 / Student: £15

Islam expressed in art

A 45-minute gallery talk by Hilary LewisRuttley, the independent speaker at the British Museum. Suitable for all levels of knowledge.

Room 34, British Museum, Great Russell Street, London WC1B 3DG Time: 1.15 PM - 2.00 PM Fee: Free, drop in.

Venue:

Through 24 June A Perilous Journey: Stories of Migration

A Perilous Journey is an exhibition drawing upon a selection of Positive/Negatives rich ethnographic portfolio around refugee migration stories. Concentrating on contemporary real-life stories from Syria and Iraq, we follow two men and two women on their long difficult journeys fleeing conflict.

The exhibit includes Khalid’s, Hasko’s and Dana’s stories detailing three separate harrowing journeys across Europe to reach safety from the conflict in Syria. partnership with SOAS

https://www.soas.ac.uk/gallery/perilousjourney/

Venue: Central

21 June

Organisers: Positive/Negatives

Brunei Gallery Room, SOAS, Russell Square, WC1H 0XG Time: 10:30 AM - 5.00 PM

in

More info:

http://www.beehive.so/activity/activity_deta ils/3364 30 June Introduction To Islam

The Islamic College’s new short courses aim to introduce Islam, Islamic beliefs, traditions, cultures and some of the contemporary issues the Muslim world has been facing, This course is open to all and previous knowledge is not required.

Topic: Islamic Beliefs Tutor: Dr. Rebecca Masterton Date : 30 June to 4 August 2017 Time: Fridays 18:30-20:00

Registration is mandatory but no fee is required.

To register please email:

shortcourses@islamic-college.ac.uk Venue: The Islamic College, 133 High Road, Willesden, London, NW10 2SW Website: https://www.islamiccollege.ac.uk/study/short-courses/ 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.

June 2017

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