islam today - Issue 24 / Nov-Dec 2014 by islam today magazine UK

November/December 2014 Issue 24, Vol. 3 bi-monthly magazine islam today intends to address the concerns and aspirations of a vibrant Muslim community by providing readers with inspiration, information, a sense of community and solutions through its unique and specialised contents. It also sets out to help Muslims and non-Muslims better understand and appreciate the nature of a dynamic faith.

Editorial team Managing Director Chief Editor Managing Editor Copy Editor Health Editor Art Editor Layout and Design Design and Production

Mohammad Saeed Bahmanpour Amir De Martino Anousheh Mireskandari Kawther Rahmani Laleh Lohrasbi Moriam Grillo Raha Design Group Nasser Hasani

Information Letters to the Editor Article Submissions www.islam-today.net Follow us on Facebook

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Contributors

Back Cover Interior perspective of mausoleum and tomb of Baba Tahir Oryan Hamadani, an 11th century Persian poet and mystic.The interior is decorated with his poems covered on 24 couplets on 24 marmore stone plates with motif tile decoration under the ceiling. Hamedan – Iran. Architect, Mohsen Foroughi (1965 – 1970)

Publisher:

Islamic Centre of England 140 Maida Vale London, W9 1QB – UK

ISSN 2051-2503

Batool Haydar Frank Julian Gelli Hannah Smith Harun Yahya Hasnain Walji Julia Khadija Lafene Mohammad Ali Shomali Mohammed Khaku Sabnum Dharamsi Tahereh Shafiee Taraneh Eskandari

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

Contents

From the Editor 5 Life & Community 6

A community in evolution

Heritage Sixteenth-century dish, Iznik, Western Anatolia

Parenting Young Men Sabnum Dharamsi explains how educating boys may be of a more of a challenge than girls

14 8

Violence against women: The complicity of silence The case of footballer Ray Rice once again has brought to world attention the issue of domestic violence, especially against women. Mohammed Khaku discusses the importance of eradicating this evil that lurks in every community

Masterpiece Saba Barnard

Sculpture Zarah Hussein

Homeschooling: A choice or a necessity? Batool Haydar explores the pros and cons of homeshcooling as an alternative educational system

Cover 16

ART 12

In the Spotlight

Muslim Community Development: Less hardware, more software In order to be relevant in the society in which we live, the Muslim community needs a new strategy that goes beyond the narrow confine of the traditional way of doing things. Hannah Smith explains why we need to aim for the best

Romina Khanom

Opinion 12

Addendum

Romina Khanom: ‘Layers of Paradise’ Exhibition

Photography Hassan Hajjaj

A Thriving Islamic Community: Leading by example Mohammad Ali Shomali underlines some key factors, based on Quranic and prophetic teachings that should help us facilitate the creation of a community keeping to the ‘Middle Way’

Joining forces to bring about world peace Presently, there is an urgent need for a united intellectual struggle among the people of faith in order to defeat the harmful ideologies that feed on violence, says Harun Yahya

Contents

Faith 26

Karbala: From history to epic Tahereh Shafiee discusses the significance of the Ashura rituals

What & Where 46 Listings and Events Ancient Lives, New Discoveries – Exhibition at British Museum Faith and Fortune- Exhibition at University of Birmingham

Friday Thought Forum - Open gathering at the Islamic Centre of England

Decree and Destiny: How much control do human beings have over their lives? To what extent can we say to be the maker of our own destiny? Julia Khadija Lafene explains the subject of free will and determination, using a rational argument

Islamophobia Awards March 2015 -IHRC Mending Our Past: Finding the Road Back to God Journey through Islamic Practice – Lecture at Queen Mary, University Medieval Iranian Ceramic Decoration – Seminar at SOAS University

Interfaith 34

‘From the roots of Abraham’ Hasnain Walji echoes that more than ever before in these times of increasing conflict in the world, we must spare no effort in building positive relationships amongst all people of Abrahamic faith

Muslim Hands 6th Annual Kilimanjaro Challenge Inaugural Gingko Conference – Conference at SOAS University Sound and Silence: Prayer and Contemplation – exhibition

Institutional Islamophobia - Conference at Birkbeck University

St. Alexander Nevsky: A man for all time

Saladin: The Triumph of the Sunni Revival – Book review at Birkbeck College

Frank Gelli explores the life of a Russian patriot who sought peace and reconciliation between Orthodox Christians and Muslim Tatars

International Real Estate Finance Summit – ICG Events

Places 40

An Islamic Art Museum in North America A new museum of Islamic Art opened last September in Toronto. Our correspondent Taraneh Eskandari visits to see if it lives up to its expectation

Health 44

Noise pollution One of the characteristics of modern life is an increase in noise. Laleh Lorhasbi reflects on the adverse impact of loud noise on our lives

Glossary of Islamic Symbols The letter(s) after the name of the Prophet Muhammad(s) stands for the Arabic phrase sallallahu ‘alaihi wasallam, meaning: ‘May God bless him [Muhammad] and grant him peace’. The letter(a) stands for the Arabic phrase ‘alayhis-salaam, ‘alayhas-salaam (feminine) and ‘alayhimus-salaam (plural) meaning respectively: (God’s) Peace be with him/ her/ or them.

From the Editor

Amir De Martino

A community in evolution

Chief Editor The reality of British Islam, or more broadly speaking, Islam in the West, is extremely varied, reflecting its multicultural and ethnically diverse character. Thus, to speak of the Islamic community as a single entity is not only difficult but inaccurate. It is true that Islam envisages the whole of its followers as a single community, and while in theory this is so, the reality on the ground is much different. In the UK, similar to the rest of Europe, when we speak about Islam and its peoples we have to refer to Islamic communities in the plural sense as the differences which reflect national, cultural religious and linguistic factors remain undoubtedly very important. References to ethnic structures are still significant, with mosques and organisations unfortunately divided along these very lines.

Hannah Smith, in the cover story of this issue, takes a critical look at the current position of Muslim communities in the UK. Highlighting their short comings, she believes that if we are to make Islam relevant for our young generations and wish to improve Muslims’ overall public image, then we have to recognise the necessity for change at the community level. According to the author, Muslim communities do not have a problem of integration with British society, however she points out that an overall lack of direction is what is preventing Muslim communities in moving forward. Expensively built Mosques may provide a positive visual impact but upon closer inspection they appear alien to the indigenous British population because of the cultural and socio-linguistic factors that still dominate within them.

A further analysis of the Islamic communities in Britain shows that, by and large, the members of the first generation of British Muslims were in fact Muslim immigrants, mostly from rural areas with a rural traditional culture and outlook, who came to Britain in hope of seeking employment. These same outlooks were also transferred to the religious institutions they subsequently set up. However, the second and third generation of Muslims in UK did not exactly change the situation completely. At the very least, one has to agree that the process of transformation, though slow, is definitely taking place.

Our strongest hope lies in the future generations of Muslims who feel increasingly at home in Britain. With the right vision and strategy we should be able to raise them as devoted Muslims. They will not necessarily be less religious compared to their parents but they will probably express their religiosity differently from how their parents or grandparents did. This will be the result of an articulate negotiation between the culture of their parents and the culture in which they have been brought up in and will bring up their children.

In Britain, Islam has already found visibility in urban areas with many purpose-built mosques (not without difficulties), with the presence of women wearing hijab in many areas of society or the retailing of halal in major supermarket chains. These are all examples which represent Islam’s official presence in the land. But despite all these advances the image of Islam and Muslims still has a strong connotation with the concept of ‘the Other’. Certainty, the media, with its negative portrait of Islam and Muslims, has helped to enforce adverse stereotypes, although part of the blame is to be placed at the doorstep of the Muslim communities.

In the next few years, beside its growth, the Islamic presence will go through a transformation, as result of the increasing role that new generations will play. As this process unfolds, the role of religious scholars who understand this process and can help to facilitate and support the communities of believers while embarking on this life-changing transition will become of paramount importance. In this issue, Dr Shomali also focuses on the importance of ‘the community’ providing some valuable advice on community building according to the Qur'an and Prophetic traditions. This kind of work represents the theoretical framework that our community will need to steer away from the confusing waters of the era in which we are living.

From the counsellorâ&#x20AC;&#x2122;s chair

Parenting Young Men

As our children grow up to be future mothers and fathers, it is essential to give them the tools to be able to parent well. Sabnum Dharamsi explains how educating boys may be of a more challenge than girls

ustapha is 15. He stays in bed whenever possible, and his parents wonder what happened to the sweet boy they used to know. They worry about the man he will become. They’re concerned when he goes out - they don’t know what he’s up to. Discussions, shouting, persuading – nothing seems to get through. He doesn’t talk much anymore. He seems to be surrounded by a wall of silence. They are a bit intimidated by this tall, silent boy-man. I work with boys like Mustapha, getting to know who they are. I also work with parents concerned about their sons. While some boys sail through life, others get into trouble with friends, the law, or their education. Islam teaches us that children are a test, and no parent-child relationship escapes that challenge. However there are specific dynamics to the parent-son relationship that are worth bearing in mind as you bring up your child. If we can understand them, we can work with them, rather than get locked into cycles of anxiety, self-blame and guilt. Parents will know that their sons, by adolescence, need - and demand - to be given more independence, but with that also comes risk. I think we have different fears for our boys than our girls: parents intuitively sense that young men are more likely to be further in danger. And they are probably right; males are more likely to be involved in road traffic crashes than females. More than three-quarters (77%) of all road traffic deaths occur among men. Among young drivers, young males under the age of 25 years are almost three times as likely to be killed in a car crash as young females. Boys are expected to take more risks than girls; it’s ‘cool’ to go faster, to test one’s limits, to break the rules. Heroes of action films are popular for a reason, they create ideas about what society demands from men - rebels who take physical risks for the greater good, earn glory, and a place in the world - the thrill of being alive. Even though we know these films are not real, they give voice to real desires and expectations. Although we want to keep our children safe, boys grow into a world, subject to powerful ideas about masculinity confirmed by society at large. This has genuine effect on the thinking of young men, who in trying to absorb and demonstrate maleness, often get it very wrong. Films are not the only or even main influence, on young people. One of the key

elements to understand is that as young people hit adolescence, not only do they change, but also family and community expectations of them change dramatically too. These expectations are sometimes expressed (e.g., take care of your sister) or are unspoken (e.g., my son will take care of me when I’m older). We have aspirations for our children, and for boys these aspirations are often that they should be successful providers, take charge and make decisions, be strong protectors but also charismatic and witty. As young men carve out their identity, they are under the influence of intense hormonal changes, plus all these expectations. When young people don’t live up to our ideals, it can be excruciating for both the young person and the parent. Religion can have a moderating effect. The Prophet(s) was a great role model in many ways, not least because he was able to integrate multi-faceted aspects of being a man, as he was a warrior, a leader, a family man and a spiritual being. In the Qur’an, the Prophet is addressed directly, ‘Truly, you are of tremendous character’ (Qur’an 68:4). To aspire to his character is having faith. He said, ‘I was only sent to perfect noble character,’ and, ‘The believers most perfect in faith are those best in character’. If a father can model loving, understanding, and respectful relationships with his wife and his children like the Prophet did, it is likely that his son will carry this into his relationships. If, like the Prophet, a father is modest, then maybe a boy can understand how important it is to both recognise and enjoy healthy desire, but also understand the need to exercise self-discipline. If a father can cultivate an environment in which - like the Prophet - his grandchildren felt free and loved enough to climb on his back in prayer, then he will have taught his son profound truths about how to be in relationships, as well as how prayer is about love, not rigidity. It’s not easy to model these areas of character. In the Qur’an, Luqman shows us how he speaks to his son. His words convey so much about the relationship between parent and son - neither harsh nor reproving, but full of love, and guidance. Similarly, Imam Ali’s(a) words to his son after returning from the Battle of Siffin, are so humble that they pierce straight to the heart: ‘My dear son, you are part of my body and soul, and whenever I look at you, I feel as if I am looking at myself. If any calamity happens to you, I feel as if it has happened to me. Your death will make me feel as if it were my own. Your affairs are like my affairs.

Therefore, I commit this advice to paper. I want you to be attentive to it and to guard it well. I may remain longer in your life or I may not, but I want this advice to remain with you’. If a parent could speak to a son like this – telling him how much he would love him to be concerned with upholding justice, even when it’s difficult, reminding him to be patient in hard times and never to despair - how powerful would that be? If a parent could tell his son to focus on not being big-headed, rather than simply ensuring his grades are high and he wins football trophies, then the father is teaching his son about heroism that goes beyond superficiality. As Luqman says: ‘O my son! Maintain the prayer and bid what is right and forbid what is wrong, and be patient through whatever may visit you. That is indeed the steadiest of courses. Do not turn your cheek disdainfully from the people, and do not walk exultantly on the earth. Indeed, God does not like any swaggering braggart’ (31:17-18). These verses tell us that it is not about being arrogant and self-righteous, but honesty and standing up for justice. At this critical point where boys are developing their masculine identity, they will recognise and probably despise a guy who has a swagger in his step and fake bravado. And boys, perhaps more than girls, have an archetypal yearning for the real hero inside themselves, which goes deeper than outward shows of status and power. As God says through Luqman: ‘O my son! Even if it should be the weight of a mustard seed, and [even though] it should be in a rock, or in the heavens, or in the earth, God will produce it. Indeed, God is All-Attentive, All-Aware’ (31:16). God Almighty knows not only who we are, but also who we can become. The deeper we go in the evolution of character, by His Grace, we hopefully come to realise that it is not about proving ourselves to anyone except God. This is the gift of tarbiyyah – true education - and to be a part of this gift is the greatest thing that any parent can do for their son as he transitions into becoming a man.

Sabnum Dharamsi is a therapist and co-founder of Islamic Counselling Training.

Life & Community

Violence against women: The complicity of silence 8

t was on June 20, 1990 that then-Senator Joe Biden introduced the Violence Against Women Act (VAWA) in the United States Congress to embrace the idea that under no circumstances does a man ever have the right to raise a hand against a woman. However, 24 years later, domestic violence in the USA is widespread; it is believed that one in three women experience physical or mental harm. In the wake of the TMZ video of the Baltimore Ravens running back Ray Rice slugging his now-wife in a casino elevator, and the Ravens subsequently terminating Rice’s contract, the fact that the NFL gave him an indefinite suspension seems an appropriate action. Domestic violence remains one of the great plagues of the century where no one wants to speak out against it. Many choose to look the other way and do nothing about it. The oppression of women is a human rights issue, and unless we start looking at violence against women with that lens we will not be able to recognise the extent of the crime nor we will be able to find a solution. Domestic Violence is not a ‘women’s issue’, it is a community issue. We seem to have no problem commenting upon racism but fail miserably to address the problem of domestic violence in an open and non-aggressive manner. Domestic violence remains a taboo topic within many communities, yet it exists in all quarters of society with no boundaries, nor has any group a monopoly over it. It occurs both among the wellknown and the little-known communities, and

Violence against women is a serious crime, condemned both by law and by religion, and yet still remains a sad reality. Mohammed Khaku exhorts the community not to remain silent in the face of this evil

Domestic Violence is not a ‘women’s issue’, it is a community issue. We seem to have no problem commenting upon racism but fail miserably to address the problem of domestic violence in an open and nonaggressive manner. among the rich, the poor, the well-educated and the uneducated alike. Violence against women is a scourge that does not know East or West. It is frequently found in the mud huts of Africa as well as the luxury villas of Florida and California. Domestic Violence

includes mental, emotional, verbal, sexual and physical abuse. Both women and men are victims, while children are the most vulnerable victims. One of the most unpleasant actions is to encourage and facilitate the abuse of women. All faiths, including Islam, commands that women be given their full rights, respect and kindness. One who violates the limits set by God is labelled as a ‘transgressor’ in the Qur’an. Under no circumstances is violence against women encouraged or allowed in Islam. There are many examples in the Qur’an and in the tradition of Prophet Muhammad(s) that describes the correct behaviour of Muslims between husband and wife. The relationship should be one of mutual love, respect and kindness. The last words of the Prophet(s), delivered during his farewell pilgrimage, were that men should hold themselves accountable before God concerning the question of how they treat their wives. Violence against women is not an Islamic tradition. The Prophet Muhammad(s) said, ‘I command you to be kind to women, and the best of you is the best to his family (wife)’. The Qur’an requires that spouses treat each other with love and mercy (30:21). The Prophet Muhammad(s) vehemently disapproved of men hitting women, (or vice versa) and said: ‘A strong person is not the one who can use the force of physical strength, but one who can control his/her anger’. All faith communities and law makers should be standing together shoulder to shoulder to declare that violence against women isn’t something we can be silent about any longer. Although efforts across the world have been made to protect victims of domestic and sexual violence, law makers should enforce the laws on the book as well as mandate stiffer penalties. Also those who occupy the public arena, such as sport federations, should hold their players accountable in case of violence against women considering that these players are often taken as role models by our children. In the case of Ray Rice, losing his career will shed light on the issue of domestic violence yet again. If we remain silent, we might as well be lending a hand to the perpetrators of violence. Today it may be a stranger. Tomorrow, it could be our mother, sister, or daughter. As is often quoted from our Prophet, ‘Paradise lies at the feet of mothers’. Yet millions of mothers and sisters and daughters are living in an abusive environment with little dignity and self-preservation.

Mohammed Khaku is the former president of Al-Ahad Islamic Centre in the USA (1996 – 2013)

Homeschooling: A choice or a necessity? Batool Haydar asks whether academic instruction should be left in the classroom or brought into our homes

our toddler throws a tantrum and suddenly yells an obscene word never spoken in your house before. You want to take your son along with you for Friday prayers, but by the time you pick him up from school, go home, change and feed him, you’re both too late for it. Your daughter comes home crying because she was bullied for wearing a headscarf to school… Any of these – and a dozen other situations – have caused Muslim parents to pause and wonder whether it would be better and easier to educate their children at home. The idea of homeschooling has an attractive and almost magnetic air about it. It’s not all fun and games though. The fact is that you are taking on the responsibility of giving your child all the skills they require to be able to fit into society – a daunting thought for those who have experienced all their learning through mainstream school systems. We often want to homeschool, but feel inadequate when it comes to implementing the process. Muslim parents have been slower in embracing this idea and there are less resources for those who want to integrate Islamic faith into their children’s learning. Does that mean that homeschooling is not a feasible option? The reasons for homeschooling vary from the personal to the spiritual and like any other system, it has positives and negatives. The list below is by no means exhaustive and in the end, the decision lies on individual family’s unique personal situation.

Pros Striving for academic excellence Many parents decide to homeschool to provide a better quality of education. If your child is complaining about being bored or doing work that you know he or she has mastered a long time ago, you may want to work with them at a pace that is more appropriate and engaging. On the other hand, the standard

school system is designed as a general one-size-fits-all solution. A child who seems to fall back or doesn’t show progress may be a victim of not having their specific needs met. Some children learn better visually while others are aurally inclined; some are readers and some are doers. This doesn’t mean that they aren’t intellectually equal, just that they acquire knowledge differently. Homeschooled children learn what they want, when they want, for as long as they want. The required curriculum may be accomplished by one child at the age of five and another at the age of seven depending on their ability and interest. Because you are not bound by a schedule, you have the freedom to experiment with whatever your children find intriguing such as craft work, gardening, languages, history, philosophy… anything really!

The question of faith and emotional freedom In a world filled with challenges and temptations, parents of all faiths worry about the influence of environment on their children. The hours a child spends in school makes it difficult to counter all the habits they adopt from there. Social life in schools is usually governed by peer-pressure and adolescent trends. For some children, exposure to intense competition and bullying destroys their self-confidence and affects their ability to realise their full potential. If raising your child to appreciate and retain the values you uphold is important then homeschooling is an option to ensure a foundation of both faith and academics. Allowing children to learn in an atmosphere where they feel accepted is a strong trigger for positive self-worth. The chance to incorporate spiritual principles into their daily lives without feeling threatened also gives them a chance to build their beliefs. Phrases such as ‘My child has become a stranger!’

is common refrain amongst parents. Being unaware of what your children are learning outside of the classroom can lead to a level of disconnect that becomes difficult to overcome as a child grows older. Working one-on-one allowing needs to guide learning and being there at difficult times all help a child to stay at a peak of receptiveness.

A flexibility in lifestyle

Perhaps one of the greatest perks of homeschooling is flexibility. A lot of parents feel they live dictated lives. They have to take holidays, plan events and arrange their schedules around the school timetable. If your work demands a lot of travel, you want more family time, or even if you simply want to break free of routine, you may choose to teach at home. This allows you to incorporate learning into outings and take your children – along with their schoolwork – with you when you travel. You can take holidays, time-off for sickness or even a break when motivation is lacking. On the flipside, you can turn almost anything, from a grocery run to a vacation, into an experiential lesson. The world becomes your schoolground – literally!

Cons Restraints on parents Deciding to homeschool is a full-time commitment. You will have to research, prepare, set up, teach and then clean up. All in addition to the regular work you already do! Inevitably, one partner may have to forego fulltime employment and this can create a budgeting challenge. Whether the loss of income is worth the possible benefits is a decision only involved parents should make. On the other hand, spending all day every day with each other can get on anyone’s nerves. While children may get a break through outside activities, parents often find they have no time left for themselves. In order to maintain freshness and energy, you need to take regular ‘me-time’ off just as any educator does in a professional

environment. Also a big challenge on parents is having the confidence to accept the pace their children are comfortable with. Avoid comparison with children in regular schools, other homeschooled children or even between their own children.

Limited team sports/ activities While homeschool guides suggest group activities and ideas for physical education, there is no doubt that, depending on your location and mobility, working and playing as a team will be an experience they miss out on. When venturing into the world of homeschooling, the most prevalent question tends to be, how will the children learn to socialise? If the idea of homeschooling involves seating children at a table with books and teaching in much the same way as a school then this will create an image of children who are unhealthily ‘protected’ and have little exposure to the world. Having said that, most homeschooled children are very confident and self-aware. In fact, homeschooling families usually meet up for outings, involve their children in religious activities and hobby encouraging learning through experience. In addition, through the variety that lessons can take, children interact with individuals of all ages allowing them to develop and refine their social skills. Regardless of whether you decide to teach your children at home or not, it’s important to realise that you will have to make the decision individually for each child. The main thing is to do what is best for your child, not what’s convenient for you. After all, that’s what being a parent is about!

Batool Haydar is a wordsmith who has written many articles and blogs.

ARTS

Addendum

Art Editor Moriam Grillo

In The Spotlight Romina Khanom

‘The idea that art has to be pretty is something I’d like to change. My work is a celebration of Islam and the culture of the Middle East. It exists somewhere on the edge between the contemporary and the traditional, between the flat and the threedimensional’. – Romina Khanom Khanom studied Fine Art at Wimbledon College of Art, specialising in sculpture. It was during her study that Khanom was confronted by issues around culture and identity in an experience which forced her to search introspectively in order to find meaning. This voyage of self-discovery led to her creating a body of work from which one can draw parallels about her as a person, an artist and a spiritual being. Khanom reinforces this by emphasising that her intention is to create work that connects her to Islam and to God. Khanom’s work is influenced by contemporary Islamic design and is rooted in an ongoing exploration between Islamic art and the Middle East. A fact that is clearly apparent when appraising her work. Khanom incorporates Islam as a source of inspiration, which she says allows her to connect with her work on a spiritual level. By seeking a deeper understanding of geometry and Islamic pattern through her practice, Khanom journeys beyond a physical embodiment of the process toward a spiritual transaction. It is an experience that has led her to believe that the process of making is as important as the outcome. Khanom creates installations and sculptures inspired by sacred text from the Qur’an, Arabic calligraphy and natural forms. Khanom replicates geometric patterns, using them as a template that can be paired with another material as a cut out or stencil. Khanom wants her audience to connect with her work and for this reason she endeavours to create work that is both interactive and universal. Viewers are encouraged to walk around or through her installations giving them a chance to connect with it in a real and practical way. 12

Romina Khanom: ‘Layers of Paradise’ Exhibition The artist Romina Khanom will be exhibiting a selection of her work entitled ‘Layers of Paradise’ at the Islamic Human Rights Centre Bookshop and Gallery in London from 23 October to 30 December 2014 ‘Layers of Paradise’ is an exhibition inspired by Arabic calligraphy and the sacred text of the Holy Qur’an. The exhibition consists of installations and sculptures made using stencils inspired by Arabesque design. Through the use of light and geometry, Khanom produces art that celebrates spirituality, whilst using the universal language of geometry which can be understood by all. The exhibition is curated by Nasreen Shaikh Jamal al-Lail. Entry is FREE. IHRC Bookshop & Gallery, 202 Preston Road, Wembley HA9 8PA Monday – Friday 9.00 AM – 5.00 PM Saturdays 10.00 AM – 5.00 PM

‘The use of grand patterns and geometry in Islamic art is used to convey the infinite nature of God and this is something I have tried to harness. Showing patterns through patterns, which loop through one another spreading shadows of light – this embodies the spirituality of my work. Light, layers, Arabesque, geometry, infinity – these are the underlying themes that form the foundation of everything I do. In this way I am able to take geometry away from its usual surroundings and allow others to appreciate it more objectively.’ – Romina Khanom

Photography Hassan Hajjaj

Hassan Hajjaj, born in Larache, Morocco is a self-taught and thoroughly versatile artist whose work includes portraiture, installation, performance, fashion, and interior design - all of which are heavily influenced by Malick Sidibe, a West African photographer best known for his black-and-white studies of popular culture in the 1960s. Likewise, Hajjaj is internationally renowned for his photography and portraiture; he is possibly best known for his photograph ‘Saida in Green’ which has become synonymous with modern Islamic art. Like all of Hajjaj’s work, ‘Saida in Green’ depicts a merging of Eastern and Western ideology. In this image, we are presented with a young woman in hijab with hennaed hands wearing traditional clothes that are printed with global symbols of capitalism. It is a message that Hajjaj chooses to convey loudly in much of his work – in an effort to see how heavily the influences of tradition are beset by the effects of global branding. His work is provocative, and, I think it’s fair to say that Hajjaj works from the edge toward the centre. That is to say, Hajjaj’s work is edgy and is a far cry from a conservative image of the world. It is one that includes individuals often who are excluded and invisible because of their ethnicity or cultural persuasion. But this is a novel and refreshing gesture, and one that is seldom replicated by other artists. Hajjaj’s work in general is a pastiche of imagery from his work in fashion and interior design. His short stint in the music industry has also influenced the free spiritedness of his subjects and photograph, thus allowing the interplay between subject and context to be heavily influenced by his own subtext. This array of vibrant colours, joyful spirit, and visual rhythm of his images have been highly sought-after for some time. Hajjaj spends his time between London and Marrakesh. His book, ‘By Hassan Hajjaj: Photography, Fashion, Film, Design’, is published by Rose Issa Projects.

Heritage

This sixteenth-century decorative dish in cobalt blue with transparent glaze was produced at the famous kilns at Iznik, in Western Anatolia. The design displays a radiating sunburst of lotus petals, inspired by Chinese ceramic tradition and the geometrical patterning of Islamic design. It bears witness to one of the most fruitful cultural exchanges in history – the mutual exchanges between the artists, especially potters, of Eastern and Western Asia. Chinese influences on Islamic art peaked in the thirteenth and fourteenth centuries when nearly all of Asia came under the sway of the Mongols. The Mongols governed the Near East from their capital at Tabriz and imported precious Chinese wares. They were known to command local Muslim artists to study Chinese technique and design. The plate pictured above is historic proof that sixteenth-century potters of the Ottoman court creatively pursued the traditions of the Tabriz school. Ceramic plate, Fritware, 1580, Iznik, Turkey 13

Masterpiece Saba Barnard ‘Throughout the process of making art, I try to consistently check in with my intentions, and am critical of whether or not the artwork is staying true to that and to myself’. – Saba Barnard Saba is a 28 year old artist of Pakistani origin. Barnard was born in Durham, North Carolina and currently lives there. She started to seriously pursue art in 2009 and has been developing her style of painting ever since. As with any artist, Barnard’s work is informed by her life and identity. In keeping with this, her paintings merge ideologies of Eastern and Western art forms. Barnard describes her painting style as colourful and meticulous. Although Barnard primarily uses acrylic paint, she often adds all types of glittery materials such as gold leaf, glitter, rhinestones, beads, gold mica, and sequins. These play homage to her cultural identity currently and historically. It is with this historic reference that Barnard’s ‘meticulous’ approach comes to its fore. The use of gold leaf and iconography that dates back to antiquity lends her work a depth which is often lacking in modern art. For this reason I believe Barnard should be revered for her attention to detail which is both aesthetic and historic, as in her painting which is entitled ‘An-Noor’. I stumbled across her work on the internet and am glad I did. Her work is complex and unique, as well as being artistically competent. Barnard skilfully uses her work to convey a variety of themes that address gender, identity and culture. As a Pakistani woman born and raised in the United States, Barnard believes these themes have been central to how she perceives the world and how she is perceived. Her work primarily tackles ideas about gender and identity in relation to Muslim women. By looking critically at how definitive and limiting social constructs can be, Barnard uses her art to counter such claims. Although social construction in and of itself is meaningless; it is a simple ploy used to manage society at large. They are nonetheless boxes which we are subtly forced to inhabit based on our gender, class and race. Stepping outside of this framework can often lead to a sense of social disease. And Barnard’s work will no doubt be uncomfortable for some.

Barnard’s images of women are formidable and striking, not the way one would expect to see women depicted. She says the fact that it is unexpected is precisely why she decided to do it, to dispel long standing myths that convey them as silent, passive and often invisible. As her work ‘Maesta’ conveys, this type of representation should not be unexpected as Muslim women uphold a quality and exuberance all of their own as well as a spiritual ethic which enhances society at large. Barnard describes their representation in art as both a personal and political endeavour, as an attempt to find her place in the world, and also to question the status quo. As a Muslim woman, I am very interested in conveying a truer picture of our gender. I am excited by Barnard’s paintings and believe each one take leaps and bounds in this direction. ‘I would say that my style is continuing to develop and transform in pretty dramatic ways’. – Saba Barnard Barnard is currently pursuing a Masters in Fine Art from The University of North Carolina at Chapel Hill. 14

Sculpture Zarah Hussein

‘My work is a marriage between painting and sculpture. Taking traditional geometry into a new way of looking, a new way of seeing.’ – Zarah Hussein Zarah Hussein is a visual artist. She holds an Masters in Islamic Art which she studied at the Visual Islamic and Traditional Art programme at the Prince’s School For Traditional Arts in London.

Hussein’s latest work is a journey from her more traditional paintings on gesso to 3D forms which challenge our perception and move us to question ways of seeing. Hussein says that this body of work was influenced by the Bauhaus movement [1919-1933] and member artist Josef Albers in particular. The Bauhaus was motivated by the ideal of a collective art where all types related to one another, the goal being ‘to reimagine the material world to reflect the unity of all the arts’, where art embraced craft and architecture, sculpture, and painting were merged into a single creative expression. Albers influence on Hussein’s work is mainly through his study of colour gradation. A selection of her work has been exhibited in the Birmingham Museum and Art Gallery. The exhibition entitled, ‘Symmetry in Sculpture’, is indicative of an exciting journey of learning and a new direction she has taken with her work – a marriage between geometric form, sculpture and painting. Based on the hexagonal form and equilateral triangles, Hussein’s work rises from flatness to create a symmetrical balance of form and colour that plays with light and shadow. Through a series of architectural sculptures, Hussein presents works which she describes as Islamic geometry transferred onto 3D objects. On entering the gallery space, one could be forgiven for initially believing that each piece was painted directly onto the wall, but that misconception would only be short-lived. Upon further observation, one is taken by the way light falls on, and what becomes apparent to be, a series of objects. It is a poetic play on space and vision and light and shadow, thus creating a new perspective on geometry.

Moriam Grillo is an international artist. She holds Bachelor degrees in Photography, Film and Ceramics. She is also a freelance broadcaster, photographer and writer.

Cover

Muslim Community Development: Less hardware, more software 16

The growth of the Muslim Community in the UK comes with some serious challenges for the next generations. Hannah Smith believes that to change our current condition and improve our public image we must embrace a commitment to excellence in any activity we may undertake

or a community to develop, it needs to know where it is and where it wants to go. Unfortunately, for the Muslim community, it seems to have completely lost its rudder and has no idea where it is going in 21st Century Britain. Community activities have barely changed in the past fifty years since the majority of heritage Muslim migrant families began settling here. The overwhelming majority of community expenditure in this country continues to be spent building mosques and centres the majority of which offer very few services beyond daily or weekly prayers and religious festivities. Madrasah education, the second most frequent activity after mosquebuilding, is so archaic that in many cases it relies on texts developed over three hundred years ago. Britain now has a total of 1600 mosques, a shocking statistic when one considers that the basic principles of Islam like peace and love for all mankind are so widely misunderstood by the mainstream public, popular media and politicians. The misrepresentation of

Muslims in the mainstream press is so obvious that it needs no mention. How did we get ourselves in to such a pathetic situation? Well, we only have to think about our engagement with the average public to understand how we got into such a mess. How does Mr. Average Joe form an opinion of us? He might read some newspaper articles, he might see those of us that are distinguishable by clothes associated with the practise of Islam, such as headscarves or Arab or Pakistani dress, and he might walk past a mosque or two. And what impression would he

hotter or cooler than the average Joe depending on the time of year, and we worship in buildings of which the majority are totally out-of-keeping with the surrounding architecture and in the majority of cases are an eyesore. Is this how we want to be represented? And why did he come to these conclusions? Because apart from some fantastic new initiatives such as the â&#x20AC;&#x2DC;Who is Hussain?â&#x20AC;&#x2122; campaign, which gave out water bottles and roses with beautiful messages, and the Big Iftar drive which swept across the country this year, we are woefully under represented in the public space. I donâ&#x20AC;&#x2122;t agree with those that claim that we are unintegrated; we work, we send our children to public schools, we shop, we use public services and we pay our taxes. But where do we represent ourselves? In an ideal world, and this is one goal we should certainly aspire to, we would all be shining ambassadors of our religion, there would be so many of us engaging in public life with exemplary Propheticmanners that those that live in proximity to Muslims would have no reason to

Britain now has a total of 1600 mosques, a shocking statistic when one considers that the basic principles of Islam like peace and love for all mankind are so widely misunderstood by the mainstream public, popular media and politicians.

make of us: our communities are fraught with anti-social, violent and destructive behaviours from domestic violence to suicide-bombing, we wear different clothes that could perhaps make us

even doubt that Muslims aren’t great people. But unfortunately, in reality, we know that there are plenty of us whose behaviour misses the mark, which mixed with a substantial, community-wide poor understanding of traditional British manners and etiquettes, and a barrage of negative media coverage, leads to a great deal of confusion in the average person about what we actually stand-for (apart from the aforementioned exotic dress and violent tendencies). There are few things that we can point to and say, ‘That is Islam’. Even the Qur’an has been hijacked with Daily Mail-style misinterpretations. Now let’s imagine that a non-Muslim (or even novice convert or wannabe convert) wanders into one of our mosques for the first time. What would they think? Would they come away with a clear understanding of Islam? In 99% of cases, they would leave with a very limited understanding because our mosques are not user-friendly to nonMuslims, there is very limited information available (and activities going on) which represents the all-encompassing impact that Islam has had on the world. In so many mosques there are no signposts or displays explaining the functions of the mosque and about the religion in general, libraries, if present, are often locked away or closed. I have never been to a mosque, including the largest, where I have seen an exhibition about Islam, something which is so obviously necessary to educate outsiders about our religion, as we are obligated to by the Holy Qur’an itself.

and activities provided by Islamic centres could encompass all facets of human life from religious education to psychological support, to social gatherings, to community service and charity, and environmentalism. We are living in a time and place when religion is in decline and our communities are suffering from this gnawing ailment. We desperately need to create a sustainable, home-grown, cultural narrative. Improving our mosques to become effective community centres would be a great place to start, but we need to look at how we could be expressing and living our religion to its fullest potential in this context. Many of our people eschew mainstream cultural expressions because some elements are opposed to the ethos of Islam, but where are our alternatives? Is it any surprise that our communities are withering like a flower long past its fresh bloom, unable to stay away from trashy and destructive popular culture because we have so little of inspiration or quality to offer our young. Is it any surprise that Hollywood and Bollywood are dictating the cultural narratives of our people, when our arts and cultural scene are so poor that we only have one professional theatre company, a couple of art galleries and a handful of TV channels whose programming is so unimaginative that they are widely-nicknamed ‘Minbar TV’. Developing our arts and cultural output

want to be in 5, 10, or 30 years? Do we want to be pioneers in environmental conservation as Prophet Muhammad(s) was? Do we want to be leading innovators in alternative economic models for social justice? Do we want to be more active in local charity work? These are the kind of questions we need to be asking ourselves to formulate our manifesto for the future. We need to know who we are, what our role is in society (both locally and globally) and how we can most effectively achieve our objectives. However, all our efforts will be blighted if we do not make one crucial change in our community activities: a commitment to excellence. For too long the community has suffered because of the mediocre delivery brought about by an over-reliance on those that do not possess the knowledge or the skills to deliver services at the highest level whether they are paid or unpaid. The Muslim community is awash with highly-trained professionals, yet when it comes to religious activities we scrimp and save and resort back to archaic mechanisms used by our forefathers in distant lands. If we want our religion to survive in advanced, post-industrialised nations we simply have to compete. Excellence is not always universally recognised, but it could include learning from best practices in all fields of human endeavour and innovating to produce our own competitive Islamic solutions, doing everything we do with the highest levels of professionalism, and prioritising efficiency, attention to detail, research and aesthetics. And to achieve this, why don’t we employ our own people who already possess these skills instead of relying on wellmeaning, but unqualified volunteers?

We are living in a time and place when religion is in decline and our communities are suffering from this gnawing ailment. We desperately need to create a sustainable, home-grown, cultural narrative ... we need to look at how we could be expressing and living our religion to its fullest potential in this context.

Although the primary function of a masjid is facilitating ritual prayer, they should serve as the original masjid in Madinah did, as a service centre for the religious needs of the Muslim community. And when I say religious, I mean any activity which will help a Muslim to grow in their faith and find a better life as a Muslim in this world. This means that services

will also give us the much needed voice to broadcast our lifestyle and values to mainstream audiences, without which we are reduced to dreary religious doctrine. We need to ask ourselves: where do we

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

Opinion

A Thriving Islamic Community: Leading by example In order to create a truly Islamic community, certain guidelines must be implemented and followed. Mohammad Ali Shomali underlines some key factors, based on Quranic and prophetic teachings that should help us facilitate the creation of a community keeping to the â&#x20AC;&#x2DC;Middle Wayâ&#x20AC;&#x2122;

slam is very clear about the importance of establishing an Islamic community, but history shows that despite the success of the Holy Prophet in creating one, his progeny were not given the chance to do the same; sadly, future Muslims neglected their responsibility in this regard.

While Muslims were blessed with a handful of dedicated individuals throughout history, during the greater part of our history we have had leaders in power who were not truly interested in maintaining a comprehensive Islamic system nor were they able to establish a genuine Islamic community, hence Muslims were not able to institute Islamic communities based on the teachings of the Prophet. In light of the many problems facing the Muslim communities around the world today, one may ask, would non-Muslim communities be interested in Islam and its message, if in addition to producing good individuals, Muslims were able to show the world that there are at least couple of genuine Muslim communities that truly meet Islamic requirements. Although we should not be too pessimistic, the fact is that at present we have been unable to establish proper examples in our communities, or even to set high standards for them, in order to claim that God and His Messenger would be pleased with us. Merely having millions of Muslims in a community does not automatically make the community an Islamic one. Individuals that fully embrace and implement Islam at the personal level have the responsibility to extend this to the community level. A faithful believer does not automatically translate into a good practising Muslim community unless these believers uphold Islamic social values. This is a great challenge, and that is why it is essential at first to identify the signs of a vibrant and healthy Islamic community. Various qualities of a healthy Islamic community Truthfulness and trustworthiness are two important signs of a believer. Regrettably, there are occasions when people judge a book by its cover and only focus on the outward appearance. What we should really consider is the honesty, truthfulness, reliability and trustworthiness of a person. Persistence is also another virtue of a healthy community. In the Qur’an (11:112), God tells the Holy Prophet to remain steadfast and to be persistent. God also commands the same thing to whoever has returned to God with the Prophet. This means that it is the responsibility of the Holy Prophet and the responsibility of his followers to remain persistent. In another verse, the Qur’an summons only the Prophet: ‘So summon to this (unity of religion) and be steadfast, just as you have been commanded and do not follow their desires.....’ (42:15). The late Ayatollah Khomeini beautifully remarked that it would have not been difficult for the Prophet to fulfil the requirements of remaining steadfast and persistent, but ensuring that the whole community remained loyal was a different matter. The responsibility of keeping the members of the community committed and steadfast on the cause is a heavy task and a true challenge for community leaders because they must make sure that no one, including them, gives up or goes astray. There would be little or no benefit in our way of life if one’s soul was deviating from the way of God.

To be on the ‘Right Path’ is a spiritual concept and is another sign to measure the relative health of a community. This is probably why God has chosen many metaphors to explain it to us. A good example of this is when God revealed to the Prophet that he must change the direction of prayers to face Makkah rather than Jerusalem. Some Muslims did not understand the reason for such a directive, so God in His ultimate Wisdom guided people through Prophet Muhammad(s). In case they demanded a reason to explain this change, the Prophet could clarify that it did not matter which way they faced, as the East and the West and indeed everything else belong to God, and that it is He who guides those with whom He is pleased towards the 'Right Path'.

…during the greater part of our history we have had leaders in power who were not truly interested in maintaining a comprehensive Islamic system nor were they able to establish a genuine Islamic community, hence Muslims were not able to institute Islamic communities communities based on the teachings of the Prophet. The Right Path (Siratul Mustaqeem) in Quranic terminology does not refer to a physical direction but is a metaphor for the direction that we take in our lives. In the following verses of the Qur’an we find a similar example: ‘God is the Light of the heavens and the earth. The parable of His Light is a niche wherein is a lamp - the lamp is in a glass - the glass as it were a glittering star - lit from a blessed olive tree, neither Eastern nor Western, whose oil almost lights up, though fire should not touch it. Light upon Light...' (24:35) The oil of this lamp is from the olive tree. Light is emitted from this oil because it is so transparent and glistening that even without lighting it, it shines. And one of the qualities of the olive tree is that it leans neither towards the East nor towards the West. Here again we are told that the East and the West are both under His command and what is of importance is the Right Path. Another verse of the Qur’an says: ‘Thus We have made you a ‘middle’ nation that you may be witnesses to the people and that the Apostle may be a witness to you’ (2:143). In this verse the word ‘wasaat’ is used to mean balanced or middle way. It also means beautiful, but beauty also needs to be balanced, because if there is no balance then beauty becomes exaggerated and unrealistic like a caricature or a cartoon drawing. The Islamic nation is the one which is made balanced by the decree of God. Therefore, it is moderate and does not go to extremes. This is the ‘Right Path’. When turning to other directions, we lose our moderation and distance ourselves from Islam. The Islamic community must endeavour to become an example and set the standards for others. Indeed we should become the best example in all aspects. We should set examples for how to bring up children, look after the elderly, or how to help the poor, create jobs and introduce social welfare. Muslims should follow the example of the Prophet and then become examples for other people, so the Prophet is their witness and he is the standard bearer. Islam teaches us that being better mean that one is given the responsibility to be of benefit to others. So if we want to be considered an exemplary community, then we should be better in serving others. Being better certainly does not mean that one’s life is more important than the life of others. God has made Islam a balanced religion and its followers a nation of balanced and moderate people. What should be clear here is that it is no longer effective if we keep telling ourselves that such and such are the teachings of our Prophet. We should show others how we implement the teachings of our Prophet in our lives and communities instead. We should show that we do so because our Prophet has told us, and we should show that we encourage and nurture closeness amongst ourselves because this is what our Prophet has taught us to do. Surely our actions will prove effective and this is the way we need to establish our communities. To be on the ‘Right Path’ and lead a balanced life has various dimensions. We have to strike a balance between working for worldly affairs and working for the Hereafter. We must not sacrifice one for the sake of the other. We must not pursue the material life while forgetting our eternal life. At the same time it is not acceptable to pursue only our Hereafter and neglect our worldly development which may lead to a lack of progress in other aspects of our life (science, technology…). A Muslim community must strive to improve the conditions of its people whilst helping them to secure their eternal journey. There is a famous narration by Imam Ali(a) and Imam Hassan(a.) which says: ‘With respect to your life in this world, act as if you are going to remain here forever’. If we thought that we were going to remain in this world forever, then we would do our utmost to achieve the very best in life. For example, in respect to the environment, we would not pollute, damage or destroy it; indeed, we would surely try to implement a sustainable development. The narration continues: ‘And with respect to your eternal life, you must imagine as if you are going to die tomorrow’. If we come to the realisation that we may die any moment, then we would not postpone repentance to God, nor would we postpone trying to become good individuals; we would not postpone doing anything which would help us in the Hereafter.

Individuals that fully embrace and implement Islam at the personal level have the responsibility to extend this to the community level ... This is a great challenge, and that is why it is essential at first to identify the signs of a vibrant and healthy Islamic community.

By referring to the Qur’anic verses, we can conclude that in the sight of God, each individual is an important and unique part of the creation to such an extent that God says: ‘If We give life to one person it is as if We have given life to the whole of mankind and if We kill one person it is as if We have killed all people’. In the Islamic perspective, whilst each and every person is important, the community and larger society has a more important stand and that is why every Prophet was given the task of purifying, educating and training individuals, while at the same time they had the responsibility to work towards either the establishment of a community of faithful or to lead and progress an existing one. Faithful individuals can make up faithful communities. Their moderate balanced Islamic behaviour could be of example to other communities. Muslims can become witnesses for mankind in the same way that the Prophet Muhammad(s) was a witness for us. Therefore, the implementation of Islamic teachings and the Prophetic traditions both in our personal lives and collectively at community level is the key to a successful and productive community.

Dr. Mohammad Ali Shomali holds a PhD in Philosophy from the University of Manchester. He is the author of Self-Knowledge (2006), Shi’a Islam: Origins, Faith & Practices (2010), among many others. He is currently the director of the Islamic Centre of England.

Joining forces to bring about world peace

Presently, there is an urgent need for a united intellectual struggle among the people of faith in order to defeat the harmful ideologies that feed on violence, says Harun Yahya

iving as we do in a world of instant communication, not a day passes by in which we do not hear, read or watch news about a conflict somewhere which leaves many people hurt or dead, while the rest of the world searches for a solution. People living in the same country, on the same land, side by side for ages, suddenly start fighting against one another and cause the destruction of cities - sometimes even entire countries. When asked, every citizen on earth would say, ‘I want world peace’ - with the exception of a few opportunists who make money from war and conflict. There are many think-

tanks and non-governmental organisations working to bring peace to the world, but when we look at their results, we see no progress. The situation makes one realise that there is a major intellectual flaw in the way the world operates. Due to the urgency of the dire situation we witness in the world today, this flaw should be corrected sooner rather than later. Today, as always, there are two opposing poles in the world. However, contrary to what one might think, these two poles are not formed by Muslims on one side and Jews and Christians on the other. Rather, these are the forces of good and evil which form the opposing poles. That

is to say, the supporters of moral values belong to one group and the adherents of ideologies that feed on bloodshed and violence belong to another. Christians, Jews and Muslims are all on the same side. The common beliefs, observances and moral values of all three religions are distinctly explained in their holy books, the Qur'an, the Gospels and the Torah. As God commands in the Qur'an: ‘As for the faithless, they are allies of one another. Unless you do the same, there will be turmoil on the earth and great corruption’ (8:73).

…a joint intellectual struggle against the evil … is the responsibility of all devout …Christians, Jews and Muslims…We have no time to lose to forge this cooperation as every single day causes even further losses of life. We should determinedly avoid everything that might lead to disputes and divisions, however small.

Today there are two poles in the world...these two poles are not formed by Muslims on one side and Jews and Christians on the other. There are the opposing forces of good and evil forces.

What we are observing today in the world is this turmoil and great corruption, and only an intellectual struggle in which believers are united against those ideologies which feed on violence will provide the peace and harmony that the entire world longs for. As God has commanded, waging a common intellectual struggle against evil together in solidarity and unity is the responsibility of all devout and sincere Christians, Jews and Muslims of good conscience and common sense. This intellectual union is one based on mutual love, respect, understanding and cooperation. We have no time to lose. We must encourage this cooperation quickly - as every single day causes even further losses of life. We should determinedly avoid anything and everything that might lead to disputes or divisions, however small. The calamities brought upon the world by radical tendencies have the same source as well. Even though the radicals we see today like ISIS, Boko Haram, etc., prove to be harmful and destructive, it is only ignorance that makes it possible for these radical movements to find supporters. People who are not properly informed, or who are misinformed, fall under the influence of extremist tendencies and adopt the ideas put forward by them without judging them properly. With intellectual activities carried out jointly by members of the three Abrahamic faiths, we can eliminate the

conditions that prepare the ground for radicalism and bring about peace as a result. It is an unfortunate historic fact that various conflicts have arisen between members of these three faiths in the past, but none of these conflicts were caused by the essential nature of Christianity, Judaism or Islam. All the conflicts and wars in the world have happened because of mistaken decisions and the ideas of nation-states, communities and individuals, and the reason behind these actions is invariably political or economic interests and expectations. All three religions have a common goal and that is to ensure that all mankind lives in peace, security and happiness. Each religion says that any conflict violating that goal is wrong. Studying the conflicts throughout the course of history shows us that there is a great alliance which has been formed by the forces which target religious and moral values; the history of the world reveals this truth. In order to bring about peace, we should concentrate on this truth and be aware of this danger. Up until today, the forces united against the good, and especially against the believers of the world, have exerted great might against moral values by combining all their means together. This is what brought about the conflicts and wars we are witnessing today. However, it is in our power - in the power

of the devout - to intellectually shatter that alliance and bring about world peace. When we are united, we can eliminate the negative and destructive consequences of irreligious and materialist indoctrination. Intellectual victory against the alliance of evil will enable us to establish a society in which moral virtues, peace, security and well-being prevail. But that can only be done by the sincere members of the three revealed faiths, Islam, Judaism and Christianity, joining together in light of this common purpose. We need to invite all believers to unite around common objectives, to strive together against atheism and the hatred of religion and the radicalism which is the very source of that hatred. With that alliance we can put an end to social and moral degeneracy and spread moral virtues. All honest, conciliatory and virtuous Jews, Christians and Muslims, who are supporters of moral virtue, peace and justice, and are of good conscience and common sense, must unite in order to bring peace to the world.

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

Faith

Karbala:From history to epic With the coming of the month of Muharram, the followers of the Ahl al Bayt of Prophet Muhammad(s) will have begun preparations for the commemoration of the sacrifice of Imam Husayn(a). Tahereh Shafiee discusses the significance of the remembrance of Ashura

‘Surely, there is a burning heat in the hearts of the believers with respect to the killing of Husayn that will never cool down!’ Imam Ja`far al-Sadiq(a) Every year in Muharram, the first month of Islamic lunar calendar, people around the world partake in mourning ceremonies for Imam Husayn(a), the grandson of Prophet Muhammad(s), and his 72 loyal disciples who were killed in the desert of Karbala in southern Iraq. The remarkable thing about these mourning ceremonies is that after the passage of more than fourteen centuries, not only have their remembrance not faded away or been overshadowed by other events, they have actually become more widespread and majestic year by year. This appears to be in contrast to the idea that emotional pain will grow less as time passes, hence the more time elapsed from the martyrdom of the Imam and his companions, the more their feelings of sorrow should have faded and the story of Karbala should have remained a far-distant memory gathering dust in the history books. We have to ask ourselves as lovers of Ahl al Bayt who continue to bitterly wail each year as we are re-told the story of the martyrdom of our Imam, why we still beat our chests and heads in grief, expressing great sorrow. The killing of Imam Husayn(a) is grounded in an historical context in which the community established by Prophet Muhammad(s) finds itself at a dangerous turning point when an evil leadership intent on transforming the character of the Islamic faith was on the rise. Here the unfolding of the event of Karbala assumes a cosmic dimension, the perpetual re-enactment of an eternal conflict between the forces of good and the forces of evil. The promotion of the ideals of justice and freedom from all material and worldly bondage, which was the cornerstone of the Prophet’s teachings, have no place in the government of Muawiya ibn Abu Sufyan, the so called ‘Islamic ruler’ who deceptively came to power in 661 CE and established the Umayyad dynasty, the first Islamic monarchical system. Muawiya was aware of the legitimate claim to authority put forward by the descendants of Prophet Muhammad(s) through the line of Ali(a), which embodied the true ideals and character of Islam as conceived by the Prophet himself. Their ability to elucidate and explain the teaching of Islam in a convincing and authoritative approach turned Ahl al Bayt into a magnet for all those sincere people longing to emulate the true teachings of Islam. Imam Husayn(a) , along with his brother Imam Hassan(a) and his father Imam Ali(a), were the first line of resistance against an attempt to change the character of Islam right from the early stage of its existence. They willingly accepted the ultimate sacrifice in this line of

defence, as did the Imams descended from their line until the 12th Imam, Muhammad ibn al-Hasan al-Mahdi(a) whose return is eagerly awaited. Their presence among the community provided about 250 years of a physically accessible source of true knowledge - even when imprisoned by the political authority of their time - not only about the faith of Islam but about the mystery of the scientific and natural world. They forever remain the ‘Gates to the City of Knowledge’. The reality is that those who have given their lives in this path are granted a perpetual remembrance and respect becoming a beacon of light for all freedom seekers of the world. Imam Husayn’s(a) rejection of the newly appointed monarch of the Umayyad dynasty, Yazid ibn Muawiya, was too much of a threat to the new king, even if Husayn(a) had not raised an army against him. The order given by Yazid was to bend him into submission or eliminate him. It is in such a context that the killing of Imam Husayn(a) and his heroic and tragic stand on the sands of Karbala has become an epic message which cannot be altered by any power or government nor can it ever be stopped. It is a movement that will attract generations of those who empathise with the message of justice and faith in God. That is why every year in the month of Muharram that sparkle of Divine Light hidden in our hearts begins to ignite, drawing us closer to the progeny of Prophet Muhammad(s) and enables us to commemorate such lofty personalities. We mourn outwardly by wearing black clothing, yet rejoice inwardly due to the eternal achievements of Imam Husayn(a), whose memory we partake in keeping alive. The rituals of Muharram comprise praying to God to bless the souls of our martyrs and to distance ourselves from those responsible for their killing. Traditions from the Imams have exhorted generations to keep the memory of this sacrifice alive. Although there are no specific forms for the method of remembrance, some people get too entangled in cultural expressions, which unwittingly introduce more prominence to the rituals than to the objective for the remembrance and the message – which is Imam Husayn(a) himself. One has to remember that some of these methods are not really in accordance with the Islamic rulings, and are solely rooted in cultural and regional settings. Above all, these rituals should present us with an opportunity to think about Imam Husayn’s(a) sacrifice as a tool that teaches us to not remain silent in the face of tyrants and dictators and to stand up against corrupt rulers who hold the religion of God and human values in little regard.

Peace be on Husayn, and on Ali son of Husayn, and on the children of Husayn, and on the friends of Husayn.

: y n i t s e D d n a e e r c l e o r D t n o c h c u m w s g Ho n i e b n a m u h r i e do h t r e v o e v a ? h s e v li

d ill an w e e r by f ssed man u u c h e s i f its o g been d imes som al m i l e t Th lon gic at have hers, and rd. Theolo freen o i t e vs. mina ja orwa losop deter s and phi een put f about fat lia Khadi it s b n u t J a . how ks ve gi en d s a o n l m e h a l o u t s p e r g th view phical ar to unders nal exam ll wo a e m e o tio ult extr d philos diffic ple and ra e t an i u q m ith si an be will c explains w e Lafen

ome Muslim philosophers (Ash’arites) came to the conclusion that since God is all-powerful, we have no will of our own and therefore no control over our destiny (In Europe this was what the Calvinists believed, concluding that only a pre-destined number of believers would be admitted to heaven.). Another group of philosophers (Mu’tazilites) argued that human beings do indeed have some control over their own destiny through the exercise of God-given free will. Otherwise how could we be judged for our deeds if we were not responsible for them? Decrees are the laws of the Creator, which are perfect and unchanging, and whose outcomes are already decided. Most of us understand this through the laws of physics – an egg will break if you drop it – something my sister found out at the age of five. She was told, ‘If you drop that, it will break’, and she did drop it, just to see if it was really true! Later, astronauts found that there is no gravity in space, and that it is subject to different laws. There are still laws wherever we look. The Holy Qur’an is quite clear on this (6:34; 17:77; 33:62; 35:43). We do not always recognise these laws so clearly, however. We think we can do what we like and get away with it, but our higher-self commands that we act appropriately and in an elevated way so as not to be consumed in the fire of agitation and unhappiness. So if I commit a wrong act, or even a foolish act, the eventual outcome will not be good for me nor for others because I have transgressed a decree of God (36:19). The Imams of the Ahl al-Bayt(a) were constantly emphasising upon the need to be ‘content with His decree’, which means aligning ourselves with the laws of God. The Holy Qur’an and the examples from the Prophet’s

life give us plenty of guidance on how to do this properly. So, if I have chosen to act in a certain way, then I can choose my destiny, and it will be one in which I will experience one type of outcome or another. If I had chosen the right course of action, the eventual outcome would have been different had I not chosen the wrong one. It’s not always easy to choose, but when we experience the outcomes which follow our choices, we learn how to choose more wisely. A typical foolish act might be to overeat something you usually enjoy eating. The outcome is indigestion; so you chose your destiny. Equally, if you simply ate in moderation, you would experience the enjoyment but not the indigestion, so your choice is in line with the decree. A more serious act might be exceeding the speed limit while driving and somehow crashing into a child as a result. All our life choices added up will lead us to the state we will experience in both this life and the one to come (17:13). What about illness, natural disasters and other hardships which might threaten our happiness? Why do some people seem to live healthy and content while others suffer trouble after trouble? Is it their ‘fault’? First of all, in regard to natural disasters – we all know that if there is an earthquake under the sea, there will probably be a tsunami; if there is a typhoon at sea, there will be a flood on the coast. So if we live in an area where these natural phenomena are prevalent, we do have to take precautions. God will not suspend the laws of nature just because we do not take the right actions in response to something. His power encompasses the whole universe, and we are just an insignificant part of it. But he has given us intellect and many means to avoid the worst disasters. Regarding illness and personal disasters, these fall into two categories: those caused by our own behaviour, and those caused by the behaviour of others. In many cases,

the causes may go back generations due to inappropriate or ignorant behaviour by our ancestors, which in turn then leads to genetic weaknesses in the present generation. Supposing, for example, someone is suffering from cancer. The cause may be the person’s own lifestyle, or it may be genetic. If everyone always lived their lives

do we have a certain amount of choice in our own individual destinies, but we also have responsibilities for shaping the destinies of others. This was brought home to me very powerfully when I heard of the death of hundreds of garment workers in Bangladesh when their factory caught fire. These people were being exploited and working in hazardous conditions because of the demand for cheap garments. The owners of the factories were equally to blame for reducing the workers’ health and safety precautions in order to make maximum profit. Some of them have been prosecuted and punished, thus suffering the outcome of their greed; but even worse was their lack of care for their workers, whose destinies were seriously affected. However, one thing is clear – the FINAL destiny will be according to what we have earned, just as God has promised. Therefore, the factory owners’ stained record will now separate them from the mercy of God (unless they repent and make amends), while most of the poor workers will be in His blessed company. Whatever situation we are in, there is only one preferred way in which we can act. It is our task to acquire as much knowledge of any situation as we can. We need to be in a state of gratitude at all times, to know the state we are in at each specific moment and be fully at one with that state. For Imam Al-Sadiq(a) has said: ‘As for the Muslims, God does not decree anything for him without there being good in it……contentment with the decree is the most noble of conditions’.

We think we can do what we like and get away with it, but our higher-self commands that we act appropriately and in an elevated way so as not to be consumed in the fire of agitation and unhappiness. according to God’s laws, ate moderately and healthily, and behaved properly, there would be less illness. There is a tribe in the Himalayas called the Hunza who live to more than 100 because of their simple and healthy lifestyle. Illness and disasters are of course also caused by the ‘collective self’ or the bad behaviour of others. Such behaviour includes wars,

God will not suspend the laws of nature just because we do not take the right actions in response to something. His power encompasses the whole universe, and we are just an insignificant part of it. famines, pollution and simply selfishness. Since all human beings are from ‘one soul’, and have the same needs, they are inextricably bound up with each other. Like ripples on the surface of a lake, a small action by one individual can seriously affect people in other parts of the world. As the famous English poet John Donne says: ‘No man is an island, entire of itself, every man is a piece of the continent, a part of the main, ..., any man's death diminishes me, because I am involved in mankind,and therefore never send to know for whom the bell tolls; it tolls for thee’. Thus, not only

Julia Khadija Lafene has a degree in Modern History from Oxford University. Born in India, she lived and taught in Nigeria for 16 years and has worked as a lecturer in Language and Learning Support in the UK. Since embracing Islam she has studied Islamic psychology and self-knowledge.

Interfaith

'From the roots of Abraham’:

A unifying moral vision from the Abrahamic faiths We have a choice to use religion to divide ourselves or to use it to explore our common humanity. At the crossroads that we are currently at, we can either tread the quagmire of destruction or the path of inspired transformation through a unifying moral vision offered by all faiths, says Hasnain Walji

ll major civilisations have evolved under the overarching direction of one religion or another. Western civilisation is largely a synthesis of the Judeo-Christian tradition, albeit with a noteworthy influence of Islam. In a way that had never occurred before, today the process of globalisation is quickly transforming Western Civilisation into a Global Civilisation. However, this Global Civilisation is different from all previous ones in the sense that it is not directed by a single religion at its core, but rather by a plurality of religions. Today the Global Community is undergoing the most profound, far-reaching, and perplexing transformation in history. We are at the crossroads and the very survival of life on our planet is at stake. As we grapple with ecological and environmental destruction, overpopulation, famine and the devastation of wars, we are at a turning point. We can tread the path of destruction or inspired transformation through a unifying moral vision offered by our faiths. We have the choice to use religion to divide ourselves or to use it to explore our common humanity. We can use our ideology to perpetrate injustice or use our common values of justice, which is imbedded in all faiths, to eliminate 34

oppression and discrimination. The most basic question is: should we use religion to preach hate or love? Needless to say, positive answers to these questions can engender new consciousness - that the plurality of religions has the power to draw the human race into a global spiritual community providing it with the moral spirit and the roadmap for peace and harmony we so desperately need. It is with that motivation that the team at Mulla Asgher Resource Center (MARC), in fulfilment of its mandate to enhance interfaith understanding, recently opened the ‘From the Roots of Abraham Interfaith Exhibition’ offers Jewish, Christian and a chance Muslim men and women to enhance their knowledge of one another’s faiths. The exhibition is named after Prophet Abraham(a) because he championed the concept of monotheism and uniquely enjoys the unanimous acclaim of the three major faith traditions of Christianity, Judaism and Islam. This consensus amongst faiths makes Prophet Abraham an interfaith icon and provides us with an opportunity to celebrate our commonalities. By designing exhibits that teach us about each other’s faith traditions and learning about the practices of our respective faiths, the organisers hope to increase respect

for all the Abrahamic religions. A unique sculpture of intertwined roots was specially commissioned to symbolise the theme of the exhibition, signifying that whatever the branches may be, the roots remain intertwined and derive their spiritual nourishment form the same source. In addition to highlighting the common concept of monotheism, the exhibits describe the lofty values of justice and compassion shared by the three faiths through the holy scriptures of the Torah, the Bible and the Qur’an. A further example of shared belief in the Abrahamic religions is reflected by the virtue of repentance: In the Torah – Tehillim – Psalms 51, it is said: ‘Wash me thoroughly of my iniquity, and purify me of my sin. For I know my transgressions and my sin is always before me’. According to the Gates of Repentance, a standard work of Jewish ethics written by Rabbenu Yonah of Gerona, if someone commits a sin or a forbidden act, he can be forgiven for that sin if he performs teshuva. Teshuva literally means ‘return’ and it is the word used to describe the concept of repentance in Judaism. Only by atoning for our sins can we restore balance to our relationship with God and with our fellow human beings.

Mulla Asgher Memorial Resource Centre Acknowledging that access to knowledge is a cornerstone of Islam, the Mulla Asgher Memorial Resource Center (MARC) was established as an independent resource centre within the Jaffrey Village Complex, in Toronto in 2009. Its aim is to serve as the knowledge navigator for the greater community by being a source for information on Islam in print and electronic formats. Its declared vision is to be a premiere state-of-theart, Islamic resource centre in North America providing research and learning facilities to Muslims as well as non-Muslims. MARC endeavours to foster community cultural life and enhance interfaith understanding by hosting exhibits, housing historic fine arts and literary collections, and providing spaces to attract scholars, students and the general public to read, study, and come together to share the great values of all faiths. The ‘From The Roots of Abraham’ exhibition is the third in a series of exhibitions at MARC, the other two were ‘Qur’an: Word of Allah – Expressions of Man’ and ‘Hajj – a journey of a lifetime’. The exhibition is expected to run until Sep 2015 and is open 7 days a week at specific times. Please visit www.marcresource.org to plan your visit. In Christianity ‘repentance’ is also turning away from sin to God. Repentance is an essential part of salvation, requiring a turning away from the sin-ruled life to a life characterised by obedience to God. The Bible states that people are saved by faith alone (Ephesians 2:8-9). However, there can be no faith in Christ without repentance and no repentance without faith. The two are inseparable. In the Arabic language, tawbah (repentance) again means ‘returning’. ‘Our Lord, make us submissive to You, and [raise] from our progeny a nation submissive to You, and show us our rites [of worship], and turn to us clemently. Indeed, You are the All-Clement, the All-Merciful.’ (2:128) As a preamble to the inauguration of the exhibition, speakers from the three religions reflected on their personal experiences of the Gift of Giving form their respective religious perspectives. ‘Giftivism’ is a universal concept that promotes the practice of radically generous acts that transform the world. The speakers explored the path to ‘Giftivism’ and the potential it holds for returning human beings to the priceless gift of giving emphasising that as a society once we shift from consumption to contribution, we will truly discover the joy of giving.

Dr. Hasnain Walji is the Founding Director of MARC (Mulla Asgher Resource Center) in Toronto, Canada.

St. Alexander Nevsky: A man for all time

As politics creates havoc between the West and Old Russia, Frank Gelli wonders if Russia can be inspired by a visionary saint that had looked towards the East for friends

n 1242, the Teutonic Knights invaded Russia. A medieval order of warriormonks from Germany, the Knights had begun by crusading against Muslims in the Holy Land. After their failure in the Holy Land, the Pope encouraged them to turn their warlike deeds to the conversion of pagan tribes in the Baltic regions. The Russians, however, were Christians of the Orthodox faith and resisted. Led by Prince Alexander of Novgorod, the Russians stood up to the Germans and their Estonian allies at the great ‘Battle of the Ice’ on the frozen Lake Peipus and soundly crushed them. Director Sergei Eisenstein’s superb movie Alexander Nevsky, with a musical score by Prokofiev, visually immortalises that epic clash. Alexander was a born soldier. Prior to his victory over the ruthless Teutonic Knights, he had faced another invading enemy, the bellicose Swedes. Aged only 19, at the head of a small army near the River Neva, the Russian Prince gave the proud Swedes a sound thrashing. That is why Alexander was given the nickname of ‘Nevsky’, in reference to his glorious deeds by the Neva. The Orthodox Church had Alexander canonised and made a saint in 1547, with his feast day falling on 17 November. Apart from his patriotic and military feats, the Prince was both just and pious. As a youth he loved to immerse himself in the study of the Holy Scriptures. Indeed, so absorbed he was in reading the Bible that he often forgot to dine or to engage in worldly pastimes favoured by the youths of his age. He was a man of prayer, charitable to simple people and a protector of the poor. An ancient Russian chronicle compares Alexander’s beauty to that of Joseph, his wisdom to that of Solomon and his prowess to that of King David. Further, before his death it seems that Alexander chose to embrace the monastic life, to train himself to be

totally pure and spotless, like the angels in heaven. While Alexander beat the Germans in the West, other momentous events were unfolding in Eastern Russia . The Mongols and Tatars of the famed Golden Horde were moving into the fragmented, divided Russian principalities and were quickly incorporating them into their vast empire. Alexander realised how suicidal it would have been to fight a war on two fronts – a mistake that centuries later brought about Hitler’s ruination. He also saw peace and a modus vivendi with the Mongols as essential. Papal envoys tried to persuade him to make war on Islam – even to the point of invading Iran - but Alexander knew best. Besides, from the religious point of view, the Mongols were relatively tolerant Muslim rulers. They did not interfere with the customs and faith of their subjects. All they sought was tributes and tax revenue. Nevsky was a realistic Christian patriot and so he travelled to Sarai, the capital of the Golden Horde - ‘golden’ because of the magnificence of their encampment - to seek the Khan’s friendship and support, which he obtained. However, Alexander’s relation with the Mongols was not always cordial. Although recently having converted to Islam, the fierce nomads in some ways embraced religious syncretism. They still retained many aspects of their culture and traditions. Visiting tributaries were therefore expected to submit to certain heathen rituals. As the Mongols thought that the sun and the fire were divine, their guests had to worship them, as well as kowtow (prostrate) to a sacred bush, do obeisance to their ancestors and so on. Another holy Russian Prince, St. Michael of Chernigov, had refused and because of that he had suffered a brutal martyrdom. Alexander was well aware of these dangers when he went to meet Khan Batu, who

had summoned him. Once he reached Sarai on the River Volga, the Prince agreed to bow down before Batu as his temporal overlord, while at the same time making it clear that he was not willing to commit apostasy by revering any pagan entity. Batu was impressed. Courage and fearlessness were warrior qualities that the Mongols respected. I personally like to think that Batu was a better Muslim, rather than just simply a traditional Mongol, one who realised that Mongol tribal customs actually contradicted monotheism. Be that as it may, Batu did not kill Alexander, but welcomed him with all due honours and confirmed him in his authority as Grand Russian Prince. When the Soviet director Sergei Eisenstein was shooting his film on St. Alexander in 1938, he was struck by the contemporary relevance of the hero. War was in the air. Three years later Germany launched an unprovoked attacked against Russia. Hitler’s invading armies could easily be seen as a rerun of the cruel onslaught by the Teutonic Knights. But just as the medieval warriors had come to grief over Lake Peipus, Eisenstein believed that a similar doom awaited any unjust aggressor seeking to destroy his country, as indeed happened. A line in the dialogue brings that sentiment out: ‘All those who bring the sword against Russia will perish by the sword’. Of course, note that the movie was not entitled ‘St. Alexander Nevsky’ but simply ‘Alexander Nevsky’. This was a deliberate, unsubtle attempt to obliterate the noble prince’s Orthodox faith and religious identity. Alas, Eisenstein was shooting his movie under the atheistic dictatorship of Joseph Stalin. The Communist regime was willing to enlist Alexander as a patriotic hero against the Germans but not as a Christian champion. Stalin even set up a military order and decoration in Alexander’s name. Thankfully, the

… St. Alexander’s refusal to crusade against Islam can be interpreted as a deliberate choice not to use religion as a pretext for war – something no genuine saint would wish to do.

The Communist regime was willing to enlist Alexander as a patriotic hero against the Germans but not as a Christian champion. Stalin even set up a military order and decoration in Alexander’s name.

Russian Federation has now restored the full religious name to the order. Some historians have raised the thorny question of St. Alexander’s attitude towards the Mongol rulers. Right or wrong? Critics have argued that he was, to all intents and purposes, a traitor, a collaborator with the occupying enemy. However, at the same time St. Alexander’s detractors have to acknowledge that there would have been nothing new in a policy that sought to conciliate the Mongols. Given the lack of unity amongst the various Russian princes, it was customary to use the enemy as an ally against one’s fellow Russians. Moreover, St. Alexander would have seen the folly of seeking to expel the Mongols from Russia at that stage. It would have entailed the wholesale destruction of his people. I myself believe something else. Nevsky was both a holy man and a visionary. First, he realised that his country’s geopolitical destiny belonged neither in Europe nor in Asia, but in Eurasia. That is to say, both in Europe and in Asia. This is apparent to anyone who looks at the map, as most of the Russian landmass lies in Asia. As the Mongols and Tatars came from Asia, making peace with them looked forward to a future when the two races would be able to coexist and mingle. Second, St. Alexander’s refusal to crusade against Islam can be interpreted as a deliberate choice not to use religion as a pretext for war – something no genuine saint would wish to do. Like Eisenstein in 1938, I find the story of St. Alexander to be highly topical today. The West and NATO are adopting an increasingly aggressive and hostile attitude towards Russia. They are imposing sanctions and seeking to roll forward their military frontiers, thereby encircling Russia. By contrast, the Russian Orthodox Church supports President Putin in his policies of affirming traditional Christian values and of repudiating some of the most corrosive aspects of Western culture. It is interesting that Russian thinkers like writer Alexander Dugin are advocating for a new Eurasian type of policy, that of an alliance between Russia and the Arabs, Turkey, Iran and China against the warmongering and decadent West. Apart from the latter, all those countries are Islamic. An alliance of civilisations and of religions perhaps? I am sure St Alexander Nevsky would smile about that.

Revd Frank Julian Gelli is an Anglican priest, cultural critic and a religious controversialist, working on religious dialogue. His last book ‘Julius Evola: the Sufi of Rome’ is available on Amazon Kindle.

Places

t r A c i m a l s I An n i m u e s Mu rica e m A h t r o N established around the With Islamic art firmly o ari reports from Toront world, Taraneh Eskand las Islamic Art opened t where a new museum of September

the Middle East is ce, and the image of len vio me tre ex h wit hubs in the world, m is associated greatest multi-cultural the of In an era in which Isla e on entire to, ron To first museum in the in the heart of associated with war, ty at the opening of the nti ide d an de pri c of Islami there is a celebration Islamic art. ze, ca dedicated solely to eri Am rth tzker Architecture Pri No of region the winner of the Pri ki, Ma ve o ssi hik ma a mi of Fu s ct ese Archite ilding consist Designed by the Japan ptember 18th. The bu ed Se ern on att c bli c-p pu mi to Isla , ed m open ly-chiselled the Aga Khan Museu open box with sharp c World which resembles an ne sto culture of the Islami ite d an wh nt ion ga dit ele tra the s cube in ine mb co ki of art. its faรงade. Here Ma ss and diverse piece skylights sliced into er to create a timele ord in da na Ca of with the future

Maki was entrusted with this project because of his awareness and experience in the sacred architecture of buildings related to religious communities. His main inspiration was light - the only instruction given to him by Aga Khan himself - and what we experience in the building today is light being ever-present in the building, animating the spaces through the screen filters of the interior courtyard, the patterned glasses on the exterior walls, and the illumination of the courtyard.

The museum sits next to the Ismaili Centre, which was designed by the wellknown Indian Architect Charles Correa. The Ismaili Centre is a contemporary representation of an Islamic place of worship with the crystalline frosted glass dome of its prayer hall aligned to Mecca. ‘You have to have the freedom to speak in your contemporary voice’, says Correa, ‘You devalue that if you just make a cartoon version of history. There’s no need to do golden domes’. The two buildings are connected through a beautiful park designed by the Lebanese-based landscape architect Vladimir Djurovic, which depicts the essence of the Persian garden ‘Chahar Baagh’ as a representation of the Quranic image of paradise on earth. The city’s peaceful and multicultural society, with a sizable Muslim population and more than 125 museums and public archives, and within a one hour flying distance to the United States, made Toronto a strategic location for the museum. The museum consists of more than 1,000 artefacts spanning over ten centuries and three continents. Artworks include calligraphy, ceramics, metalwork, painted manuscripts, and copies of the Qur’an, of which about 250 pieces are showcased at any one time in the museum. Prior to exhibition in this museum, the collection was showcased around the world in some of the most renowned institutions such as the Louvre in Paris, the State Hermitage Museum in St. Petersburg, and the Museum of Islamic Art in Doha. Some of the highlights of the collection are a bronze Astrolabe from 14th century Southern Spain, the earliest surviving manuscript of Avicenna’s Canon of Medicine, numerous miniature paintings, including the exquisite 16th century paintings form the Persian Book of Kings, and the Divan of Hafez from 10th century Persia. According to museum officials, the biggest message here is diversity. ‘The history of Islamic architecture from the 9th century onwards has always been a process of copying and absorbing the local context and creating regional difference’, says Luis Monreal, art historian and general manager of the Aga Khan Trust for Culture. Monreal believes that there is an overlapping of societies and beliefs that gave rise to this art over many centuries, such as Mughal India, or Moorish Spain, and there are significant differences between the art of the Arab world and that of the old Persian civilisations. They claim that Islam has always responded to local traditions and that it is not true that there is a prohibition against figurative images in Islamic art, that there is no figuration in the Qur’an or in the mosques. On the contrary, figural motifs (humans, animals, dragons, etc.) were a staple of Islamic artistic expression. The second floor of the museum is devoted to temporary exhibitions. There are currently two exhibitions running. One exhibition is dedicated to the work of skilled artists of the royal courts of Iran and India in the 15th century. One of the finest pieces of this collection is the extremely detailed folio (some of its strokes were reportedly made by a single squirrel hair) called the Court of Keyomars, which was painted on paper in opaque watercolour, gold, silver, and ink for the Safavid King Tahmasp I. This piece is considered by many scholars to be the greatest masterpiece of Persian and Moghul paintings. 42

The other exhibition, the ‘Garden of Ideas’, looks at contemporary art from six Pakistani artists. This exhibit not only emphasises that the Museum is not going to be dedicated entirely to historical arts, but that Islamic art has both a present and a future. The beautiful painting on the open ground between the museum and the Ismaili centre, is an installation called ‘The Garden Within’, by the Lahore-based miniature painter and teacher, Imran Qureshi, as part of the ‘Garden of Ideas’ exhibition. ‘I’m painting a garden in a garden’, he says. ‘It’s so peaceful here and yet these gestures, these splashes, are so violent. It reminds you that there’s no peace’.

Besides the intriguing exhibits, the museum’s gift shop and the beautifully-ornamented Diwan restaurant reflect the cultural and culinary treasures of Turkey, Iran, North Africa, central Asia, and the Indian subcontinent.

Offering a window into the artistic, intellectual, and scientific heritage of Islamic civilisations over centuries and across countries, this newly opened Islamic art museum tries to create an understanding of the contribution that Islamic civilisations have made to world heritage. Photos by the author

Taraneh Eskandari is a Master of Architecture Candidate at the University of Toronto. She holds an undergraduate degree in Civil/Structural Engineering from the University of Waterloo.

Health Health Editor Laleh Lohrasbi

Noise pollution At one time or another we have found ourselves complaining about some type of noise. In this article Laleh Lohrasbi explains how noise can become an agent of pollution and needs to be monitored to ensure that it doesnâ&#x20AC;&#x2122;t affect our health in an adverse way

hen we talk about pollution, the first things that come to our mind are water and air pollution. Noise pollution, however, is not as well-known as the other two but it is still as threatening and dangerous as water and air pollution. While both recognising and hearing sound is essential to our daily lives, noise is an unwanted sound which produces unpleasant effects and discomfort on the ears and our general health. Unwanted sounds are those which affect hearing and interfere with our sleep, conversation, concentration, and many other physiological activities. Sound is measured by units of decibels and is denoted by the abbreviated term dB. Sound levels less than 70 dB do not affect hearing in a negative way, regardless of the duration of the exposure, while exposure to more than 8 hours of sound level in excess of 85 dB is potentially hazardous. With sound levels above 85 dB, damage is measured according to the pressure and the time of exposure to that sound. The World Health Organization (WHO) recommends that unprotected exposure to sound levels greater than 100 dB should be limited to four hours and a maximum of four times a year. WHO also says that the threshold for pain is usually given as 140 dB, therefore impulse or sudden noise exposure should never exceed 140 dB in adults and 120 dB in children. This is when listening to levels greater than 165 dB, even for a few milliseconds, are likely to cause acute hearing damage. To better understand the numbers, here are the average decibel ratings of some familiar sounds: Hearing threshold - 0 decibel Whispers in the ear - 30 decibels The humming of a refrigerator - 45 decibels Normal conversation - 60 decibels Noise from heavy city traffic - 85 decibels Motorcycles - 95 decibels MP3 player at maximum volume - 105 decibels Sirens, airplanes taking off - 120 decibels *Boom cars - 140 decibels *A boom car is a vehicle equipped with an audio system that produces excessive sound pressure levels (SPL) Firecrackers and firearms - 150 decibels Ten per cent of the world’s population is exposed to sound pressure levels that could cause permanent noise-induced hearing loss (NIHL). Occupational noise and its negative impact on hearing has been the most frequently studied type of noise exposure. But in recent years, social noise, such as noise heard in bars or through personal music players, and environmental noise from the radio, household appliances,

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road, rail, and air traffic has attracted more attention due to the involvement of large populations. The European commission says that one in five young people is exposed to potentially damaging loud sounds during their leisure time. This figure has tripled since the 1980s and shows no sign of slowing down. NIHL can be caused by a one-time exposure to an intense “impulse” sound, such as an explosion, or by continuous exposure to loud sounds over an extended period of time, such as noise generated in a woodworking shop. When sound waves enter the outer ear, the vibrations travel through a narrow passageway called the ear canal and impact the ear drum and are transmitted to the middle and inner ear. In the middle ear three small bones called the malleus (or hammer), the incus (or anvil), and the stapes (or stirrup) amplify and transmit the vibrations generated by the sound to the inner ear. The inner ear contains a snaillike structure called the cochlea which is filled with fluid and lined with cells with very fine hairs. These microscopic hairs move with the vibrations and convert the sound waves into nerve impulses - the result is the sounds we hear. Exposure to loud noise can destroy these hair cells and cause hearing loss. Unlike bird and amphibian hair cells, human hair cells don’t grow back. They are gone for good. Hearing damage is only one of the many side effects of noise pollution. General side effects of noise pollution and loud music, also known as ‘non- auditory effects’, is one of the biggest health concerns of the modern world. These effects can cause sleeping problems, cardiovascular function (hypertension, changes to blood pressure and/or heart rate), and changes in breathing, annoyance, physical health and mental health. Environmental noise is one of the major causes of disturbed sleep. When sleep disruption becomes chronic, the results are mood changes, decrements in performance, and other long-term effects on health and well-being. Long-term daily exposure to noise levels above 65 dB, or with acute exposure to noise levels above 80 to 85 dB, has both temporary and permanent effects on humans (and other mammals) by way of the endocrine and autonomic nervous systems. It has been proposed that noise acts as a nonspecific biologic stressor eliciting reactions that prepare the body for a fight or flight response. For this reason, noise can trigger both endocrine and autonomic nervous system responses that affect the cardiovascular system and thus may be a risk factor for cardiovascular disease. Children who live in noisy environments have also been shown to have elevated blood pressure and elevated levels of stress-

induced hormones. According to WHO, more than one million disability adjusted life years (a measure of overall disease burden, expressed as the number of years lost due to ill-health) are lost in Western Europe due to environmental noise exposure alone; most of these are caused by sleep disturbances and community annoyances. As hearing damage is irreversible, prevention plays an important role in combating it. Direct involvement of governments and their citizens are key to reducing damage. Noise producing industries, airports, transport terminals and railway stations should be built well away from residential areas. Noisy industrial and manufacturing machines should be placed in soundproof rooms. Community law enforcers should check the misuse of loudspeakers and outdoor parties, as well as public announcements systems. Zones near schools/colleges, hospitals, etc., should be kept silent. Planting trees along roads in residential areas is a good way to reduce noise pollution as they absorb sound. Those working in a noisy environment, or those whose job entails using noisy machinery, should wear earplugs or other protective devices. Ears of children who are too young to protect their own should be protected. Some 22 million Americans between the ages of 20 and 69 have already permanently damaged their hearing by exposure to loud sounds. And research is finding that an everincreasing number of young people have hearing loss which is typically found in older adults (National Institute of Health). Major cities in the USA have imposed stronger noise codes, but across the country there is a patchwork of noise ordinances with varying levels of enforcement. In cases where communities have tried to strengthen the noise code against booming, the car audio industry has lobbied to defeat it. A more effective enforcement measure is called ‘plainly audible standard’ that allows an officer to determine noise levels from a prescribed distance. Another common loud noise producer is MP3 players or iPods. The sound level of these instruments should be kept at a low level or less than 60% of the maximum level and the time of usage should be drastically reduced. Studies on animals have shown that dietary supplements such as vitamins A, C, E and magnesium can prevent hearing loss by reducing inflammation and swelling and increasing the blood supply to the inner ear.

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

What & Where Through November

Through November & December

15 - 23 November

Ancient Lives, New Discoveries Exhibition

Friday Thought Forum London’s monthly ‘Open Gathering’

Journey through Islamic Practice

This exhibition introduces visitors to eight people from ancient Egypt and Sudan whose bodies have been preserved either naturally or by deliberate embalming. Using interactive technology, the exhibition builds up a rounded picture of their lives, their health, their occupations and how they died - all in the Nile Valley over a span of 4000 years - from ancient Egypt to Christian Sudan. The individuals on display include a priest’s daughter, a temple singer, a middle-aged man, a young child, a temple doorkeeper and a woman with a Christian tattoo.

Venue: British Museum, Great Russell Street, London, WC1B 3DG Time: 10.00 AM – 5.30 PM Free: Members - Free, Adults - £10, Children under 16 years - £5 (Advance booking advised.)

Faith and Fortune: Visualising the Divine on Byzantine and Early Islamic Coinage. The exhibition reveals epochal moments in the early histories of two of the world’s great religions - as illustrated by the currencies their followers created and circulated. The exhibition explores the origins, meanings and manufacturing processes of coinage in the neighbouring Byzantine and early Muslim empires while also reflecting how attitudes to depicting religious subjects differ between Islam and Christianity. This display examines how currency was used by each religion to assert cultural difference and promote its own concept of the divine.

Venue: The Barber Institute of Fine Arts, University of Birmingham Time: 10.00 AM – 5.00 PM Entry: Free

Venue: Islamic Centre of England, 140 Maida Vale, London W9 1QB Time: First Friday of the month 7.30 PM - 9.00 PM More info: http://www.ic-el.com

From November Islamophobia Awards - March 2015 The Islamophobia Awards is an annual event to acknowledge through satire, revue and comedy - the worst Islamophobes of the year. Centred around a gala dinner, the 'awards' themselves are both entertaining and raise awareness of a serious and growing prejudice. Real awards are given to those who have battled against Islamophobia - often against enormous odds. You can nominate that special someone who in your opinion is the worst Islamophobes of the year.

More info: http://www.ihrc.org.uk/ activities/projects/ 7899-islamophobiaawards

12 November Mending Our Past: Finding the Road Back to God

Changing ourselves by mending our relationship with the Creator and with the creation for His sake. Taught by: Ustadha Yasmin Mogahed. Venue: Logan Hall, Institute Of Education, 20 Bedford Way, London,WC1H 0AL Time: 6.30 PM – 9.30 PM Fee: £25 More info: http://www.alburujpress. com/courses/course/194/

A four-day intensive course organised by the Islamic Institute for Development and Research covering the essentials of Islamic practice relevant to living Islam in the 21st Century. Islamic legal and ethical guidelines of life from birth to death will be presented in a multi-disciplinary manner with a focus on synthesizing the laws and spirit of Islamic practice. Instructor: Shaykh SM Hasan al-Banna Venue: Queen Mary, University of London, Mile End Road, E1 4NS Time: 9.00 AM – 6.30 PM Fee: variable More Info: http://www.iidr.org/courses/

3 December A Horse By A Pond and Other Congruities in Medieval Iranian Ceramic Decoration This seminar is conducted by Dr. Oya Pancaroglu (Associate Professor, Department of History, Boaziçi University, Istanbul) as part of the SOAS Islamic Art Circle Lectures.

Venue: Khalili Lecture Theatre, Russell Square, College Buildings, SOAS, WC1H 0XG Time: 7.00 PM – 9.00 PM

4 - 14 December Muslim Hands: 6th Annual Kilimanjaro Challenge

Climb to the top highest free-standing mountain in the world - Mount Kilimanjaro in Tanzania - to help raise funds for the children of war-torn Gaza and Syria during ten exhilarating days of trekking with some of the most spectacular views along the way. All participants are required to raise a minimum of £3,000 sponsorship money. Registration: To secure a place, a holding deposit of £300 is required. Inclusive: Tickets, accommodation, meals, transport and taxes. More info: http://muslimhands.org.uk/ events/

6-7 December

13 December

16 & 17 December

Inaugural Gingko Conference: ‘The First World War and its Aftermath: The Shaping of the Middle East’

Institutional Islamophobia: A conference to examine state racism and social engineering of the Muslim community

International Real Estate Finance Summit

The Gingko Conference series brings together scholars from the East and the West. The Gingko conferences are designed to complement the Gingko Library, a project which aims to publish one hundred books over the next ten years, presenting the latest work in both Arabic and English across the full range of humanities, social sciences and sciences relating to the Middle East and North Africa. The first Gingko Conference focuses on the effects of the First World War on the Middle East.

Speakers: Khaled Fahmy of the American University in Cairo, Eugene Rogan of the University of Oxford and Alaa al-Aswany, an Egyptian writer. Venue: SOAS University and the New College for the Humanities, London. Time: Full Day weekend Fee: Concession £30 / standard - £50 / Weekend + Speakers Reception £100 More info: Farhanah Mamoojee (farhanah@thegingkolibrary.com)

Through 13 December Sound and Silence: Prayer and Contemplation Celebrating the personal reflections and experiences of people across the city, ‘Sound and Silence’ is an exhibition created by people of different faiths in Birmingham. Bringing together original film, photographs, testimony and personal artefacts, ‘Sound and Silence’ explores why people pray or contemplate and the effects for individuals, families and communities across six of Birmingham’s different faiths.

Venue: Community Gallery, Chamberlain Square, Birmingham, B3 3DH Time: 10.00 AM – 5.00 PM Fee: Free

There has seen an exceptional increase in public discourse around Muslims and the terms of their differential treatment in regards to their citizenship, during the last couple of years. The conference analyses institutional and structural forms of prejudice and hatred with some focus on recent events, particularly regarding education and political activism.

Speakers: Richard Haley, Malia Bouattia, Salman Sayyid, Marie Breen-Smythe, Hatem Bazian and Les Levidow. Venue: Birkbeck University of London, Malet Street, WC1E 7HX Time: 2.00 PM – 6.30 PM Entry: Free. Lunch and refreshments will be provided. More info: http://www.ihrc.org.uk/ events/

Book review seminar – Saladin: The Triumph of the Sunni Revival The review will cover the first major biography of Saladin for twenty years, and the first by a Muslim historian to appear in English in a presentation by the author, Dr. Abdul Rahman Azzam. The book can be a good reading source for anyone interested in the Medieval Crusades, Islamic history and the origins of the modern Middle East. This narrative is a study of the Saladin, the historical age in which he lived and of the profound intellectual forces that influenced his thoughts and actions so deeply. Copies of the book will be available for purchase at the event alongside opportunities for book signing.

The Annual International Real Estate Finance (IREF) Summit is organised by ICG-Events and takes place in London. The summit will focus on the Middle East and Islamic property finance and will include a session dedicated to Shari’a-compliant financing and other types of financing addressing Middle Eastern and GCC mortgage markets. Sessions will also consider the legal aspects of Shari’a-compliant finance and recent developments in Malaysian property markets.

Venue: Jumeirah Carlton Tower, London Time: 16 Dec 9.00 AM - 17 Dec 12.30 PM Fee: £1,895 Registration Deadline: 15 December Program Outline: http://arab-bankers. co.uk/uploads/2014%20IREF%20 Summit%20Programme-1.pdf

Disclaimer: islam today does not necessarily 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 directly from the organisers.

Venue: Birkbeck College, Malet Street, London WC1E 7HX Time: 10.00 AM – 1.00 PM Entry: Free - Prior registration only! Booking deadline: 1st December More info: http://islamiccourses.org/ courses/saladin/

Photo by Taraneh Eskandari