islam today - Issue 25 / Jan - Feb 2015 by islam today magazine UK

issue 25 January/February

vol.3 2015

Social engineering of the Muslim Community United by faith divided by culture Black peopleâ&#x20AC;&#x2122;s paths to Islam Why I chose Islam

Editorial team January / February 2015 Issue 25, Vol. 3

bi-monthly magazine

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

Managing Director

Mohammad Saeed Bahmanpour

Chief Editor

Amir De Martino

Managing Editor

Anousheh Mireskandari

Health Editor

Laleh Lohrasbi

Art Editor

Moriam Grillo

Layout and Design

Innovative Graphics

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Batool Haydar Frank Julian Gelli Harun Yahya Julia Khadija Lafene Mohammad Davdani Rashid Rose Sabnum Dharamsi Sayed Kazmi Back Cover Prophet Muhammad’s(s) mosque City of Madinah - Saudi Arabia Image by Saffron Pictures

Publisher: Islamic Centre of England 140 Maida Vale London, W9 1QB - UK

ISSN 2051-2503

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.

From the Editor

Life & Community 5

An issue of self-representation

Beavers, Cubs and Muslim Scouts On the eve of International Scout Association Day, Mohammad Davdani explains the reason why Muslims are joining the Scouting Movement

Art 6

A Moroccan season in Paris Medieval Morocco An Empire from Africa to Spain

14 United by faith divided by culture Cross-cultural marriages can be as edifying as disastrous. Sabnum Dharamsi explains the dynamics of such relationships giving some advice on how to avoid possible conflicts

Contemporary Morocco

Feature 18

Black peopleâ&#x20AC;&#x2122;s paths to Islam Rashid Rose explores the reasons why many Black people are turning to Islam in our era

7 The Place to BE The Mohammed VI Modern and Contemporary Art Museum-Morocco

Cover 22

Social engineering of the Muslim Community Sayed Kazmi points out how social engineering efforts conducted by the British establishment may not be in the best interests of Muslims

Heritage Chandelier

Faith In the Spotlight Painter-Mehdi Qotbi Design sculptor - Yahya

Why I chose Islam There can be as many journeys towards Islam as there are individuals. Julia Khadija Lafene tells us the why and how of her journey

30 Piety in parenting Parenthood brings about humility and gratefulness - qualities closely associated with piety, believes Batool Haydar

The Holy Land documented in the late Ottoman period Lecture Faith, Fashion and Power in Muslim Dress

Everyday Muslim Symposium

Friday Thought Forum London’s monthly

Opinion

Muslim Hands 7th Annual Gaza Winter Walk

The Value of Women Regardless of our upbringing, our guidelines to establish a non-discriminatory community should be based on Prophetic teachings. Harun Yahya looks at the position of women in Islamic teachings

A Reconstruction of the Great Mosque of Damascus in Umayyad Times The Euromoney London Islamic Finance and Investment Conference Birmingham Public Hearing: Commission on Religion and Belief in British Public Life

Interfaith 38

Is Modesty Dead In The West?

Muslim Awareness Week

When the state fails to uphold standards of decency in society, it becomes the job of religion to offer guidance, argues Frank Gelli

Health 42

Dyslipidaemia (Blood lipids) Dyslipidemia, or high levels of blood lipids accumulated by the body, has become the leading cause of death over the last four decades. Laleh Lohrasbi explains why

What & Where 46

Listings and Events Cairo to Constantinople: Early Photographs of the Middle East Nadeem Baghdadi: The Rumi Collection

Qisas al-Anbiya’: The Islamic Stories of the Prophets

The Art of Hasret Brown - art workshop

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

An issue of self-representation In 1932 the English writer and philosopher Aldous Leonard Huxley wrote a critical view of the direction in which the world was heading. In his well-known book ‘Brave New World’ and the later revision ‘Brave New World Revisited’, he showed great foresight when describing the nature of the future ‘knowledge based’ system: “In politics the equivalent of a fully developed scientific theory or philosophical system is a totalitarian dictatorship. In economics, the equivalent of a beautifully composed work of art is the smoothly running factory in which the workers are perfectly adjusted to the machines. The Will to Order can make tyrants out of those who merely aspire to clear up a mess. The beauty of tidiness is used as a justification for despotism”. He further forecast: “The future dictator’s subjects will be painlessly regimented by a corps of highly trained social engineers. The challenge of social engineering in our time - writes an enthusiastic advocate of this new science - is like the challenge of technical engineering fifty years ago. If the first half of the twentieth century was the era of the technical engineers, the second half may well be the era of the social engineers”. Huxley proclaimed: “the 21st century, I suppose, will be the era of World Controllers, the scientific caste system and Brave New World”. Another visionary writer, the British philosopher Bertrand Russell in his

book ‘The Impact of Science on Society’ said: “It is to be expected that advances in physiology and psychology will give governments much more control over individual mentality than they now have, even in totalitarian countries. Fichte (a German philosopher) said that education should aim at destroying free will, so that, after pupils have left school, they shall be incapable, throughout the rest of their lives, of thinking or acting otherwise than as their schoolmasters would have wished. But in his day this was an unattainable ideal: what he regarded as the best system in existence produced Karl Marx. In future such failures are not likely to occur where there is dictatorship. Diet, injections, and injunctions will combine, from a very early age, to produce the sort of character and the sort of beliefs that the authorities consider desirable, and any serious criticism of the powers that be will become psychologically impossible. Even if all are miserable, all will believe themselves happy, because the government will tell them that they are so.” Although the above ideas were theorised between 1930 to 1960, today they are shockingly visible even to the most casual observer. They no longer belong in the realm of theory but to the domain of reality.

In his article, Sayed Kazmi considers the effect that this has on the Muslim community and provides evidence of systematic government policies aimed at containing what he calls ‘the perceived British Muslim extremist threat to Western civilisation’. Muslims in general have shown a degree of resilience in the face of the juggernaut of cultural assimilation driven by governments in Western countries which seeks to eliminate voices of discontent and criticism. Sayed Kazmi sees the current government’s policies directly responsible for further victimisation of the Muslims in the UK, warning of the danger of history repeating itself, just like in Nazi Germany where the Jews got singled out for persecution by Hitler. Kazmi shows particular concern at the current state of the community as it appears to be unable to respond to the challenges confronting it. He writes: ‘our narratives and our agenda and most of the independent Muslim community leadership are all too often clueless, ambivalent or scared of what is happening on the national stage’. While the article does not propose specific solutions in its current form, it certainly draws our attention to an underlying problem existing in the Muslim community epitomised by our inability to represent ourselves in a dynamic and vibrant way. It is indeed a call to constructive action.

In the cover story of this issue Sayed Kazmi provides a more contemporary analysis of how social engineering, from the top down, is in full swing in the UK.

Art Editor Moriam Grillo

A Moroccan season in Paris This month I am focussing on a programme of city-wide events in Paris celebrating Moroccan art and culture. It is being held in honour of the tenth anniversary of the Friendship and Cooperation Pacts signed by France with the Moroccan cities of Rabat and Casablanca.

ties of Islamic art relating to Morocco. ‘Medieval Morocco’ presents Morocco as a crucial interchange of intellectual and artistic ideas. In contrast to this, there is an exhibition at the Institut Du Monde Arabe

At the Louvre Museum, there is an exhibition highlighting antiqui-

Medieval Morocco An Empire from Africa to Spain Through 19 January ‘’It was a brilliant epoch in which Muslims, Jews and Christians worked together at the beginning of a golden age.” - Mehdi Qotb ‘Medieval Morocco’ takes visitors on a chronological journey through the Moroccan and Andalusian cultural landscape. This exhibition provides a new look at the period when the western Islamic world was at the height of its glory. Special emphasis is given to historic artistic production in its centres of influence, splendour and enlightenment. It includes many examples of this in architectural decoration, textiles, ivory, and calligraphy and succinctly reflects the power of this civilisation’s key position at the centre of a network of diplomatic and trade routes. Essentially, it is a journey from the late 8th to the late 15th century through vast, Muslimheld areas extending from Mali to Andalusia, focusing on the large ArabBerber dynasties centred in Morocco.

Contemporary Morocco Through 25 January On the other side of the Seine, the Institut du Monde Arabe is offering a different side of Moroccan art and the culture entitled Contemporary Morocco. Displaying the work of 80 living artists, the key word for this exhibition is variety. It features a wide selection of artists from different generations, using a wide range of media whilst experimenting with new and exciting techniques ranging from paintings, drawings, video, photography, fashion and other art forms.

entitled ‘Contemporary Morocco’. A modern slant on Arab and Islamic Art, it includes the use of various media including cinema, architecture, literature, music and fashion. These exhibitions are organised in association with the National Foundation of Museums of Morocco and run through January 2015.

Contemporary Morocco is an opportunity to see the culture and artisanship of this country in a new and intriguing light. The exhibition invites you to discover the modern arts of today’s Morocco, art which is bold, daring, innovative and sometimes provocative. IMA is an organisation founded in 1980 by 18 Arab countries with France to propagate the cultural and spiritual values of the Arab world. As well as promoting cooperation and cultural exchange between France and the Arab nations, the Institute is part of an umbrella of museums headed by the National Foundation of Museums of Morocco.

Heritage

In the Spotlight Painter-Mehdi Qotbi

Chandelier Copper, early 13th century This chandelier is from the Al-Qarawiyyin Mosque in Fez. It is made of polished copper, and, in its heyday was used to hold 520 oil lamps. It is currently on loan to the Louvre museum as part of the tenth anniversary of the Friendship and Cooperation Pacts between France and Morocco.

The Place to Be The Mohammed VI Modern and Contemporary Art Museum-Moroco

“To read Qotbi, you must first know how to read the tremors of fine desert sands. And to see his colours right, with their always new outlines.” - Moroccan Poet Mohammed Khaïredinne Painter Mehdi Qotbi has long been admired for his abstract paintings which play with the form and aesthetic of Arabic script. Qotbi is an artistic entrepreneur. It is not this type of entrepreneurship that impresses me. Indeed, for an artist to transfer the language of their craft from paint to fabric, metal and indeed water, is incredible. What excites me most is the importance he places on the spiritual. His paintings are informed by the work of poets, each one conveying a subtle meaning hidden to the eye. Painted in abstraction, Qotbi’s work has been described as a way to transcend language by creating a physical poetry of letters. Qotbi hails from humble beginnings in a poor neighbourhood of Rabat, Morocco. He was greatly influenced by the painter Jilali Gharbaoui, who along with Ahmed Cherkaoui, was fundamental in the development of Moroccan contemporary painting, using their craft to push the boundaries

Morocco has just opened its first museum devoted to contemporary art. The Mohammed VI Modern and Contemporary Art Museum is the first major museum built since the country gained independence from France in 1956. A decade under construction, the museum in central Rabat, was inspired by traditional Moroccan architecture and cost approximately $21.5 million to build. Its inaugural exhibition is entitled ‘1914–2014: 100 Years of Creation’ and is the collaboration of 150 Moroccan artists exhibiting 400 pieces of art in a range of styles and materials. It was King Mohammed VI’s wish, by highlighting Art, Architecture and Culture, to make Morocco a cultural crossroads, as it once was, but with a modern twist.

of abstraction to its limits. In the same way Qotbi has pushed the boundaries of perception simply by painting letters that exist in abstraction. Qotbi began by illustrating books of poetry by writers such as Leopold Sedar Senghor. This process developed to become paintings of abstracted Arabic letters which were illuminated by the meaning of words of esteemed poets. In this way, Qotbi is able to create a physical masterpiece invigorated by spiritual conversations, subtly conveyed from author, through illustrator to viewer. It is from a collaboration of what informs and what inspires his work that Qotbi comes into his own. His work creates a bridge between East and West, the abstract and geometric, the subtle and what is apparent. With soft hues set against the distinct outlines of black, Qotbiâ&#x20AC;&#x2122;s work is subtle, graceful, elegant and precise. Yet, the meandering lines of his letters and words appear to defy order, upholding an air of whimsicality. Qotbi himself now holds the veritable position of his forefathers, Gharbaoui and Cherkaoui, being world renowned for his abilities as a painter. But his ambitions do not stop there. Qotbi resides between France and Morocco and is an ambassador for the art of his heritage, a fact which contradicts his early wishes to transcend his background, something Qotbi has reiterated throughout his career, a journey of shame to acceptance, which translates now into his undying allegiance to his King. His current position as President of the National Foundation of Museums in Morocco bears testimony into this and, for me, reinforces his ambition to excel beyond the destiny of his forefathers, both of whom ended their careers early, due to abject poverty or illness.

Design sculptor Yahya

â&#x20AC;&#x153;Light, be it immanent or transcendent, pervades this three dimensional calligraphy and imbues it with a quasimagical aura in these sculptures. Tell us a real epic and poetic story where East meets West, where cultures change through exchange, where artists invent contemporary art and imagine the universality of an ancestral calligraphic heritage.â&#x20AC;? - Eatlovesavor.com Born to a Christian mother and a Moroccan Jewish father, Yahya converted to Islam as an adult whilst travelling in Morocco. It was at this time that he was introduced to the ancient art of metalworking and has been enamoured by the craft ever since. A

self-taught

sculptor,

his

artistic

practice is not crystallised in any given discipline, but fluid and open to experiment and change. Using only pure metals, he is able to create pieces which convey a purity of traditional artisanship. Because of this, Yahya has taken the art of Moroccan metalworking to new heights, creating precise and detailed pieces by hand, which break the norms of size and dimension. Rather than conforming to a scale that reflects its intricate detailed nature, his work is bold, grand and yet still able to remain precious. He creates stunning pieces that embody contemporary themes whilst respectfully referring back to the traditional heritage of his paternal roots. In his joint exhibition, light is an intrinsic part of his designs. Whether within it or without, light plays a major part in the transaction with his three dimensional pieces. After all,

it is light that leads the eye to survey each curve and indent in his scriptures. And light that pervades his sculptural forms. Yahya has created a new form of abstraction with these pieces. And a new pathway of creativity for others to follow. Yahya has journeyed within himself to find his own niche that is filled with light, a heritage which has led him to create hand-carved metal lamps which are desired around the world. Working with a group of artisans in Morocco, Yahya has been recognised by King Mohammed VI for his contribution to Moroccan art. Like Mehdi Qotbi’s work, Yahya’s art is a fusion of Eastern beauty and Western minimalism. Both artists have remained true to their Moroccan roots, creating

art which refers to their joint heritage while seeking to find new plateaus from which to expand. In this collaboration they have met with a common purpose: to create pieces that transcend heritage to elucidate a language which is more subtle and unifying. Both use the notion of light to tell a story of oneness and unity. Both artists, Qotb and Yahya, are looking beyond their own creations and how light transacts with it and how it dictates this truth in, through and beyond their work. It is as if, through their own self actualisation, they are able to recognise the truth that permeates through all created things and are choosing to convey this reality in their work. Choosing this theme necessitates immense reflection and an inner confidence that one’s message can be widely

conveyed. As men of faith, such a task is made much easier. And, when you have seen the light, it is much easier to describe to others what you have been blessed to see.

Moriam Grillo is an international artist. She holds Bachelor degrees in Photography & Film and Ceramics, her current projects include a commission for the Queen Elizabeth hospital in Birmingham.

Beavers, Cubs and Muslim Scouts The 22nd of February is International Scout Association Day. Many Muslims attracted by the core principles and fundamentals of Scouting have set up Muslim Scouts groups. Mohammad Davdani describes the history of Al-Asr (1st Harrow) Muslim Scout group and its exciting activities

‘I promise to do my best. To be kind and helpful. And to love God.’ The Beaver Scout Promise Robert Baden-Powell (1857-1941) was a British soldier best known for his defence of the small South African township of Mafeking, during the Boer war. The Mafeking Cadet Corps were a group of youths that supported the military by carrying messages, and it kept them occupied during the long siege. These Cadet Corps performed well in helping to defend their town and made Baden-Powell realise that young people had huge potential that was often left untapped. Baden-Powell started writing the book, “Scouting for Boys”, to test out his ideas. He took a group of 20 boys from different backgrounds on a week-long camp to Brownsea Island in 1907. There he used the Patrol system, a key part of Scout training, where the boys organised themselves into small groups with an elected patrol leader. Today the Scouting movement has more than 31 million members worldwide and is active in 216 different countries (including Muslim countries) and is still growing. This movement is not affiliated to any political movement or religion but it does encourage the young people to practice, contemplate and reflect on whatever faith they follow. All members cherish the core principles and funda-

mentals of Scouting but they equally value the diversity that is there amongst members. The promise that is made when one joins the scouting movement can be modified to allow for cultural and religious differences. There are different sections in scouting:Beavers (6 to 8 years), Cubs (8 to 10.5 years), Scouts (10.5 to 14 years), and Explorers (14 to 18 years). For 18 years and up there is the Scouting Network. Anyone can join at any stage. There is a different coloured uniform for each section but the neck tie will be the colour that the rest of your group wears so different groups are identified by the colour of their neck tie. For adults to join (as leaders of a section or to help with administration, for example) they have to believe in a creator. These are all voluntary positions and there is huge flexibility in how much time you want to put in so if you join as a volunteer then that doesn’t mean you have to turn up every week and if being in contact with children is not your thing

there are plenty of other ways to get involved, e.g. fund raising, managing the groups, accounts etc. There is a training programme for adult volunteers. How much you train depends on what role you take on, and some positions don’t require any training. Like with all other positions in the UK that involve contact with youngsters a criminal background check is a must. The young people learn by doing things and having fun as well. There is a structured, balanced programme and badges to work for so when the adult leaders deliver the programme the young people learn a wide range of skills. Once the children reach the scout section (10.5 to 14years) the emphasis is on the outdoors - camping, map reading, hiking, using knowledge of knots and lashings to build things like water rafts, as well as first aid, helping out in the local community, conservation, and more. This is why scouts are often seen coming to the aid of others when, for example a natural disaster or conflict happens. Their skills and knowledge in setting up places of refuge, first aid and organising distribution of vital supplies means they are able to rapidly respond in these situations. They are used to working in teams and are trained to put others first. Our scout group is Al-Asr (1st Harrow) Muslim Scout group and our aims and objectives are as those of the worldwide Scouting movement while maintaining Islamic principles, which is quite easy to do as the two are so similar in what they want for the youth. Our youth

have their Islamic training reinforced when they are with us. For example, if it is time for prayers during a weekly meeting we stop whatever activity we are doing and pray. The female leaders do separate physical activities with the girls. We are members of the Scout Association in the UK (the World Organisation of the Scout movementâ&#x20AC;&#x2122;s recognised member for the UK), and we receive our adult training from them. The other Scout groups that are local to us have been extremely welcoming and share resources with us as they do with each other. We have had no problems in fitting in as we all share a common goal - to teach young people lots of skills in ways that are fun and exciting. We join other groups, Muslim and nonMuslim for different activities, ranging from going to camp together, working towards a badge, and raising money for charity. In 2013 our group joined other Muslim scout groups on a 5-mile winter walk to raise money for Gaza. Later that year we took part in a sponsored

walk with other groups from Harrow to raise money for a local charity. We have been camping twice so far and we are planning to go on a winter camp next February, God Willing. We will be camping with another non-Muslim group who we know really well. They have incorporated our prayer times into the camp programme and they have also asked us to give a talk about Islam. We are also members of the Muslim Scout Fellowship (MSF). This organisation is the UKâ&#x20AC;&#x2122;s official body for Muslim adults who are active in Scouting. It is a part of the Scout Association in the UK. It developed from a few Muslim Scout leaders who believed in the values of Scouting and who wanted the Muslim community to share in the benefits and fun of Scouting. There are currently around 20 Muslim Scout groups listed on the MSF website. Other activities we do in our weekly meetings include learning how to light a camp fire and toasting marshmallows in it, treasure hunts in the park next to our meeting place using navigational skills, first aid, cooking pancakes on top of tin cans, finding North without a compass, planning a route to somewhere local and then using a map to get there. In the case of our Beaver group they planned their route to a local fish and chip shop and came back with some nice food!

Mohammad Davdani is Leader, Al-Asr Scouts alasrscouts.blogspot.co.uk

Group Scout (1st Harrow)

United by faith divided by culture With the number of converts to Islam on the increase cross-cultural marriages in the Muslim community are becoming more common. Sabnum Dharamsi may arise when a convert to Islam marries a heritage Muslim

Most married people agree – it is hard work. But marriages between new Muslims and heritage Muslims have particular dynamics, often ignored by the majority. Having counselled many couples, the challenges of such relationships are clear. It helps to understand these difficulties, as greater insight means you are better equipped. Hopefully families and communities interacting with them can also be more compassionate and responsive to the couple. One of the major challenges is that these marriages are also mostly cross-cultural, and despite a glorious legacy of diversity within Islam, we do struggle with genuinely meeting across ethnic and cultural divides. I’m often approached by young people who feel crushed by families advising them against marrying someone of a different culture. So is such a marriage worthwhile or right? ‘And of His signs is that He created for you mates from your own selves that you may take comfort in them, and He ordained affection and mercy between you. There are indeed signs in that for a people who reflect. Among His signs is the creation of the heavens

and the earth, and the difference of your languages and colours. There are indeed signs in that for those who know.’ (30:21-22) I come across many families who enjoy the blessing of such marriages. In searching for a spouse, the Qur’an advocates choosing the most pious candidate and the new Muslims who have fought to claim their religion are maybe some of the most pious. Their passion for Islam and discovery of its teachings often bring confirmation of core beliefs to the whole family. However, reverts also often speak of their struggle – and sense of rejection - in finding a spouse among those who are born into Muslim families. ‘They only want to marry someone from their own community.’ Both, converts and heritage Muslims who are contemplating marriage generally find it painfully hard to defy family, especially when they are close-knit. Some people feel so angry that they become estranged or lose faith; they feel, after all, they are doing nothing wrong in marrying a Muslim. Being seen as second class by Muslims who in other ways celebrate reverts, is a devastating experience. Islam is such an egalitarian religion – yet though in principle we understand and maybe

even love the idea of relationships between new Muslims and heritage Muslims, in practice there is often a fear about relationships that don’t follow the norm. Of the marriages that do go ahead, many experience conflict. Families from both sides may experience the new marriage as a betrayal of culture, and even broad-minded families worry about the marriage’s stability. These oh-so-human fears can be damaging. These relationships are under pressure from the beginning – because they are under the spotlight for being different as well as maybe not being fully supported by the wider community. However, there are other powerful factors that affect the relationship. All couples bring these into relationships, but they are perhaps more intensely felt within the revert Muslim-plus-heritage Muslim marriage. People convert for many reasons, but for almost all reverts it is a serious change of heart and of lifestyle. Often, for the convert partner, the intention and assumption is that they are coming into or creating an idyllic Islamic home. Though this is not the case for all reverts, many expect that married life will be about realising this dream. Even those who are converting

in order to marry the man / woman they love are encouraged to explore the teachings and become as passionate about the faith as they are about their husband /wife. They want life to be different. And they would like to hold onto some of their cultural identity.

from cultural expectations and family demands, as well as a way to make sense of cultural conflicts in their own lives. But alongside this there are still many values and traditions that they would like to hold onto. So both individuals subconsciously believe that they can shape their spouse into someone

understand why Maria wants to hurt his family. Can she not just fit in? Maria wonders why he doesn’t love her and if it’s right to do something she feels is wrong. Can her husband not be as brave as she has been? Asad’s culture is more family-oriented, whereas Maria’s is more individualistic.

For heritage Muslims, though they This can all sound a bit too may hold this dream, depressing. Why has God it’s different. They’ve often created such diversity? not needed to distinguish Though these situations between religion and culture, I’m often approached by young people who challenge, there are huge or if they have, they’ve feel crushed by families advising them against benefits. As God says, for probably been making every difficulty, there is allowances and tolerating marrying someone of a different culture. So is ease. When your cultural those complex relationships such a marriage worthwhile or right? identity or your perspective their whole lives long. They as a man / woman is being have an insiders’ perspecthreatened, it means that tive; more forgiving, blinder your inner self is being to community problems challenged. In other words maybe, perhaps more that fits. what is being demanded of you is that invested and caught up in the status you transcend that limited self. For But is it wrong to have these assumptions quo. While many heritage Muslims example, this may mean that you have that can and do clash in relationships? are attracted to marrying reverts, they to develop courage with compassion in Because these issues tend to emerge in probably won’t have considered how the face of community pressures. You the relationship they can’t be predicted radically different this relationship will have to decide how to bring up your or avoided. For Maria and Asad (names be. Often, born Muslims imagine this children. You may learn to create changed for confidentiality), he can’t relationship will allow them to escape

what you believe to be true and good with the other person, not in spite of them.

for and understanding humility and truth and love as a lived reality and spiritual necessity, this marriage is fulfilling its highest purpose - of enabling them to come closer to God. Being with someone who’s different is challenging, but how true are God’s words!

Such relationships are transformative. Others will be inspired by a relationship that’s gone beyond cultural confines to reflect the glorious truth of the verse above. In working out deep tensions of culture, gender, race – modernity through their faith, these relationships are vibrant arenas of discovery that go beyond the basics to discover what and ‘who is most righteous of you’.

This is the other side of all the challenges; the thrill of experiencing different beliefs and values that emerge for real in the melting pot of marriage ‘O mankind! Indeed We created you and family life. There’s no rule-book for the unique circumstances of each couple, so people have to find their own way. This is a powerful stage; While many heritage Muslims are attracted though coming together is a to marrying reverts, they probably won’t risk, there’s excitement and possibilities too. I’ve seen have considered how radically different this reverts delighted to learn relationship will be. from the born Muslim, and vice versa. They’re outside of the box of conformity and that’s liberating. The potential for spiritual growth is true of all marriages; it’s said it’s half the faith precisely because it challenges your self-concepts. But in a marriage between a convert and a heritage Muslim, you have an X-factor. Because you are guided by faith, you have the guidance of your teachings. By aiming

from a male and a female, and made you nations and tribes that you may identify yourselves with one another. Indeed the noblest of you in the sight of God is the most God-wary among you. Indeed God is all-knowing, all-aware’. (49:13)

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

Feature

Black people’s paths to

Islam

Black people in the West form one of the biggest cohorts of converts to Islam. Rashid Rose considers some of the contributing factors which have encouraged black people to embrace the faith

lack people in the West make up a disproportionately large proportion of converts to Islam. The reasons for this are manifold. The vast majority of those embracing Islam come from a Christian background and have often had no previous exposure to a religious tradition besides Christianity. The colonial Christian concept of Jesus being of white

complexion was and is still to some extent the bedrock of the belief system of many Christians. For example blacks in the Caribbean were led to believe their place was in ‘the back’, to coin a phrase, and they were forced by the Churches of Europe, to accept someone other than their own as a godlike figure. The image of white folks presented as God’s chosen race in European Christianity was further reinforced by

Hollywood productions such as The Ten Commandments and Ben Hur. Hollywood has been instrumental in perpetuating this concept and the philosophy that God is white. The concept has caused many black people from different races to feel inferior and less significant than whites. It has also contributed to the inferiority complex seen in many blacks, especially women, who try and adopt an ‘European’ look

confined boundaries of the ‘Nation of Islam’. His conversion to mainstream Islam brought him recognition and acceptance in the global Islamic community. For those blacks who identified with Malcolm X this recognition inspired a new sense of self-confidence and the determination to be seen and treated as equals.

by bleaching their hair. The prominent Black-American figure, Malcolm X, talked repeatedly about the phenomenon of the ‘White god’. Islam played a pivotal role in shaping Malcom’s perceptions of world affairs and his ideas subsequently had a profound impact on the lives of many black people in the West, especially in the USA. He was politically astute and was able to transcend the racially

the events of 9/11 have also contributed to an increased interest in Islam in western communities. The coordinated attacks against US targets generated much curiosity among the general public; people began to ask questions about Islam and in some cases embraced it as they saw through the media’s distorted presentation of the faith and its followers.

Another contributing factor to the These thought-provoking episodes have rise of Islamic consciousness among certainly contributed to the process of the Black community was the release conversion and allowed seekers of truth of Alec Haley’s ‘Roots’ in the 1970s. to start thinking outside the box and This television series showed the encouraged discussions about Islam. masses for the first time that churches Along with the various liberation strugwere complicit in the maintenance of gles such as the Palestinian conflict white supremacy and perpetuated the they have been instrumental in shaping perception of God as a white European. the minds of the public and creating Before this series, there had been no exposure to Islam. graphical illustration of the methods used to Christianise Muslims and other There appears to be no single reason non-Christians. One such method was for conversion. A combination of theothe ‘Whip or the Bible’ and in most logical, social, economic and cultural cases the Bible was chosen for fear of reasons, together with the provision of punishment. Roots also showed the a sense of meaning and direction in Bible being used as an instrument of life has helped many Black young men indoctrination and it also became a and women, who otherwise would have significant instrument in helping to been marginalised in Western societies, colonise the world. The European grip convert to Islam. The decisiveness of on global power was further enhanced Islam on religious and socio-cultural with the introduction of Christianity to matters has given these newcomers a many cultures around the world. Roots, sense of focus. The growing influx of without realising it, helped to unpick women into Islam – white as well as some of the contributions made by black - suggests that Islam’s emphasis Islam in Africa. This awareness gave rise on modesty, far from discouraging to Islamic consciousness and trigged a women from converting to Islam, has reaction between Church leaders and in fact liberated them from the rampant their congregations in Africa. The clergy fashion related consumerism that were left with the task of explaining why objectifies women for sexual pleasure. the Christian Church had concealed the Islam has also gained a reputation for fact that it had played a key role in the cleaning up the lives of those involved eradication of their African heritage. in crime, drugs and gang violence. The Of course, being unable to answer rate of conversion is particularly high the questions they lost many of their congregants. Some turned to other religions, mainly Islam, while others The colonial Christian concept of Jesus being explored the of white complexion was and is still to some concepts of Panextent the bedrock of the belief system of Africanism or Marxist- Leninist many Christians. theories. More

recently

in deprived communities and socioeconomically marginalised groups where such problems are rife. Many of those coming to Islam see the religion as an antidote to their predicament. Often their conversion triggers a virtuous circle as they themselves become role models and ambassadors showing others a way out of the ghetto. On a social level, some newcomers to Islam find it disconcerting to be defined by their race even though they regard themselves as part of the worldwide Muslim community of believers. However race and racism have become a hindrance to the progress of many converts. Racism does exist among

Muslims, but it is never discussed and is left to fester, often with devastating results. Unfortunately it has been observed that in some cases new Black Muslims are made to feel uncomfortable when attending specific mosques, while at the same time White converts are more warmly welcomed into the community. This obvious discrimination is forbidden in Islam and needs to be eradicated, but cultural and tribal customs prevent the issue from being properly addressed. New brothers and sisters coming into Islam have great difficulty in finding a community that will embrace them entirely; at times they are treated as outsiders. These practices have caused many new Muslims to

leave Islam altogether. What traditional Muslim communities should recognise is that embracing all aspects of Islam may be difficult for new Muslims and the support of the community is vital to help them as they adapt to a new way of life.

More recently the events of 9/11 have also contributed to an increased interest in Islam in western communities ... people began to ask questions about Islam and in some cases embraced it as they saw through the mediaâ&#x20AC;&#x2122;s distorted presentation of the faith and its followers.

Rashid Rose is Co-founder of the Afro-Caribbean Muslim Federation.

Social engineering of the

Muslim Community

M Pro-active Muslim organisations are supposed to improve the image of Muslim communities in the UK. However Sayed Kazmi believes behind this sudden interest hides a wellplanned effort by the political establishment to force Muslims to conform to an increasingly state-prescribed Islam

uslims across Europe and the Middle East are today the victims of a major socio-cultural and political engineering exercise. Tony Blair and the rise of the British ‘nanny state’ was a visible attempt to socially engineer Britain while his Iraq adventure was his other infamous effort at world management. David Cameron blasted out his ‘Big Society’ mantra at the start of his term in office, maintaining the momentum of greater state interference in the lives of citizens. Of course all societies need social management to prevent chaos and conflict but there is something really dangerous about the current efforts of social control which, fuelled and justified by the threat of so-called ‘Islamist terrorism’, are rapidly eroding hard-won civil liberties and individual freedoms in Britain. The rise of ISIS has added to mainstream Britain’s fear of Muslims and the prevailing Islamophobic climate has seen over 365 reported attacks in London alone over the past six months. This climate has allowed the Home Secretary, Theresa May, to extend existing terror laws and it has been easy for the state to use this fear of terror to gain unqualified support for further managing the perceived British Muslim extremist ‘threat to Western civilisation’. These policies are victimising Muslims, rather like the Jews of Germany were singled out for blame by Hitler. Media stereotyping of these Muslim communities is now tantamount to hate propaganda and with the prospect of further British involvement in the so called ‘war on terror’ and more legislation against British Muslims in the pipeline, there is a very real danger of creating a socio-political environment which, at its worst, could result in the ethnic and religious cleansing of Muslim communities. Muslims will very likely form between 15-20% of the British population by 2070 – a frightening statistic for neoconservative and right wing Britain and in itself enough cause for developing a national strategy of Muslim containment. The fact that Muslims are identified as terrorists, and happen to be largely immigrants, merely puts the icing on the cake for groups like Britain First, BNP and UKIP. The propaganda machine is alive - ‘the Muslims are taking over Britain and we have to stop them - or as the mainstream parties would say, at least work out how to manage them! So if for a moment we agree that fear of the Muslim way of life or their political influence in Britain means that the British establishment has a vested interest in taming Muslim communities, is there any evidence to suggest this social management is taking place? If so how is it being done and how is it impacting Muslims and how are they responding? The bad news is the Muslim social engineering industry in Britain is already well established employing thousands of individuals, dozens of institutions and many government departments – all tasked with various religious or political control and regulation agendas aimed at Muslims. These various players invest in the development of strategies and policies in order to create specific narratives and outputs about, or for, the Muslim communities of Britain. These narratives are then developed into educational, socio-political or cultural programmes. These programmes are methodically

piloted and projected to specific or general Muslim target groups, often through organisations or platforms trusted by Muslims, with the aim of exercising control over the direction of the targeted individuals or communities. In fact there is a raft of organisations of all shapes, sects and sizes that seem intent on engineering the Muslim community under the guise of various counter extremism narratives, mentoring programmes, anti-forced marriage initiatives, honour killing exposĂŠs, grooming network busts, domestic violence projects, Trojan horse plot investigations and so on. Universities, social services, prison services and even the interfaith industry are part of the establishmentâ&#x20AC;&#x2122;s battle to bring Muslims to heel.

However, whilst many sponsored hubs of orthopraxy. Added to this is organisations are falling over themtheir reactionary, emotional and often selves to shape our Muslim futures, our angry responses to provocations. It narratives and our agenda, most of the independent The rise of ISIS has added to mainstream Muslim community leadership Britainâ&#x20AC;&#x2122;s fear of Muslims and the prevailing are all too Islamophobic climate has seen over 365 often clueless, reported attacks in London alone over the past ambivalent or scared of what six months. is happening on the national stage. They continue to focus exclusively on maintaining microis clear that the unremitting Islamomanagement roles of their religious phobia across Europe has left them

The Muslim social engineering industry in Britain is already well established employing thousands of individuals, dozens of institutions and many government departments – all tasked with various religious or political control and regulation agendas aimed at Muslims.

racism against Muslims in schools and was soon followed by the infamous Rushdie affair, followed by sacrilegious Danish cartoons. Post 9/11 and 7/7 it really took off reaching new levels of media and state hysteria. The result was the government’s Prevent agenda. Within this ‘Prevention of Extremism policy’ the government dreamt up the disingenuous idea of recruiting members of the Muslim community to try and regulate them whilst also spying on them. Politically, Muslim immigrants and their second or third generation descendants have failed to grasp the way policy and power work in Britain. They have been largely marginalised both by their political representatives and the establishment.

The sincere, independent, professional, creative thinking Muslims of Britain who, alongside the more learned Islamic scholars could provide the necessary counter narratives have also largely been relegated to the sidelines by the tribal leaders. The result of this is of course the absence of proactive community strategies or a cohesive, robust response to the incessant attack on Muslims by mainstream media, the right wing racists and anti-religious snipers.

Not enough of the established Muslim community leadership are either aware of or capable of dealing with on-theground and contextual realities of their predicament here in Britain. Most of their flock are still more concerned about material acquisition, traditional cultures and show of Muslim practice. Even more concerning is that most do not have a holistic awareness of their environment and many just do not have enough information about the establishment’s goals and strategic processes with regard to religious community control agendas. They are therefore blissfully unaware of the social engineering of their societies and also totally ill-equipped to develop any counter narratives or effective strategies.

This pattern of Muslim reactionary behaviour began in the 1980s after the Honeyford affair which raised the issue of

This in turn is inviting and encouraging secular atheists, neo conservatives and neo liberal do-gooders to stake an

either paralysed or in perpetual crisismanagement mode.

interest in controlling the destiny of Muslims in Britain. This is now being done by employing secular Muslims to champion an agenda of Islamic reform through interfaith dialogue, integration projects, mentoring schemes, helplines, surveys, university research studies and counter extremism initiatives. Today the vast majority of the Muslim community leadership is hopelessly failing to utilise its own creative social, cultural and intellectual capital and is compounding this travesty by creating religious institutions that are more or less totally lacking research and planning. Consequently there is no quality counter narrative to the plethora of non Muslim-led social engineering strategies which means we are effectively inviting others to manage our destiny. When Muslims have no story to tell, no social direction, no plan, no vision, it will inevitably be left for others to socially, politically and culturally engineer them for us.

Sayed Kazmi is a documentary Producer and Journalist

WHY I CHOSE ISLAM

“

Traversing the path of conversion from one faith to another is particular to each individual. Julia Khadija Lafene reveals the reasons she chose to embrace Islam

You are a Muslim! MashaAllah! Which country do you come from?” This is the reaction of most born Muslims to a convert (or ‘revert’) such as myself. They are surprised, and intrigued. Conversion is a huge event in anyone’s life. It can turn your life upside down and inside out. You may face lack of understanding, if not downright hostility, not only from your own family and community, but also from some Muslims. It never enters their heads that a European or African could be a Muslim, only Arabs and Asians. Converts have often had to form their own groups because they feel rejected or neglected by the born Muslim communities. This did not happen to me, because I am white, not black or Asian. Regrettably there is an element of racism or tribalism involved here, as well as great ignorance of the extraordinary history of the spread of the Prophetic mission to include ALL races and cultures within its allencompassing remit. So with all these difficulties why and how do people take this huge leap? I believe everyone’s journey to Islam is different, although there may be some features in common, such as knowledge of Muslim countries, being influenced by a personal relationship with a Muslim, the study of various religious paths and discontent with one’s present state, or religious affiliation. Much research has been done on this at universities and departments of Islamic studies, for example by Leon Moosawi of Lancaster University. My reasons for converting are personal but perhaps not unique. However I cannot claim to speak for other converts. As I was born in India, I already knew Muslims and people from religions other than Christianity from my childhood: we had household servants who cared for us very lovingly, so I had no pre-conceived prejudices against other races and cultures. The memory of India remained like a warm glow in my heart. Back in the UK, I was brought up a Christian but became agnostic as I grew up, and for a long period did not practise any religion. I was unable

to accept Christian theology though I loved and respected Jesus as a healer and teacher. Why, I asked, should God send a ‘son’ and sacrifice him to save human beings from their wrongdoing? Surely we should be responsible for our own actions? So the first and most important reason for my conversion was the straightforward tawhidi (unity of God) message of Islam: one God, the source of all. From him we come

and to him we return. Also, because of depictions of God and Jesus as men, there was a tendency in Christianity to associate God with maleness. It is a pity we have not got a special pronoun to refer to a being who transcends gender, time and physicality. When teaching in Northern Nigeria, which is a mainly Muslim society, I met and married a Nigerian practising Muslim who never exerted any pressure

on me to convert. I developed an ambivalent attitude because the practices I observed were so unjust, especially towards women. For example, people used to divorce their wives in one go, by saying ‘I divorce you three times’; men used to have a lot of freedom, especially sexual, whereas women were expected to be chaste stay-at-home housewives. However I knew in my heart that these practices were a distortion of the correct

ling or leave – but how could I turn back after such a life-changing step? A gentleman at a London mosque put me in touch with a Muslim counsellor who helped me to understand what was going on: I realised that God was taking me through all this to make me more self-aware so that I could shed the veils blocking out the eternal Light. I had fallen into the trap of thinking that I must be like the born Muslims I had met to be a good Muslim, which is not the case. There are plenty In my fifties I met a family I realised that however bad the behaviour of of aspects of my English from Iran; when they discovculture which are compatsome Muslims, original Islam taught honour ered I had been married to a ible with Islam, and which and respect for women, and gave them equal Muslim, and knew something I could still practice. I only about Islam, we began to rights to men, though slightly different duties. had to give up what would have discussions. They gave harm me. For example the me books and also explained correct aadaab (manners) the lives of the great women between men and women of Islam: Hazrat Khadija, avoids the mixed messages There were many other tests. Some of Aisha, Fatima and Zainab. This was a so prevalent in modern society. I found the restrictions were very trying for me. real turning point for me. I realised that a community which is non-sectarian Wearing the hijab was a great challenge however bad the behaviour of some and consists of all races and cultures. at college where some people thought I Muslims, original Islam taught honour What we have in common is our love had become a ‘fundamentalist’. I had to and respect for women, and gave them for God, his Messengers, Prophets, show them by my attitude and behavequal rights to men, though slightly Imams and Saints and their teachings, iour that this was not the case. But it different duties. So my second main which we try to follow in reason for conversion was a way appropriate for our the realisation that cultural time. practices did not represent rules. After the death of my husband, I was again put off conversion by the way the inheritance was denied me. I felt if I can marry a Muslim, why can I not inherit? At the time I did not understand different aspects of Shari’ah (Islamic law) and different schools of law. On returning to the UK with my children, I decided I needed a spiritual dimension to my life and for a time returned to the Anglican Christian church, but I did not really accept the theology.

true Islam, which enjoins respect, honour, purity and modesty for both sexes.

a religion which proposed the murder of Salman Rushdie?’ My brother said,’ Please don’t wear black or change your name!’ So their reaction was natural but somewhat stereotypical. The people who understood me best were my Christian sister and brother-in-law, though I had to explain to them that I had not rejected Jesus, only the theology surrounding him.

Wearing the hijab was a great challenge at college where some people thought I had become a ‘fundamentalist’. I had to show them by my attitude and behaviour that this was not the case.

When someone sincerely seeks guidance, God will respond, not always in the same way. My third and perhaps most important reason for conversion was thirst for a spiritual path which would add meaning to my life. But as he says to us in the Holy Qur’an: “Do men imagine that they’ll be left alone (at ease) on saying, ‘we believe’ and will not be tested?”(29:2) My test started immediately and has never stopped from that momentous day 22 years ago. When I informed my teenage children, I told them I would not expect them to convert – it was their choice, but I felt distanced from them. My family were not hostile, but rather puzzled. One cousin said, ‘How can you convert to

was the disagreements among Muslims that pained me most. At Arabic class, I was shocked at the sectarian divisions which emerged and the ignorance about each other’s practices. Some people made it their business to tell me what I should/should not do, to the extent of advising me to reject my own family. Others welcomed me and asked me to speak in public, a test in itself, as a convert seemed to be expected to be more pious! Eventually I reached a stage where I felt that I must either seek counsel-

To conclude, the factors that led me to convert were dissatisfaction with Christian theology, the strong desire for a spiritual path and anchor, and for justice and purity in society. What enabled me to remain a Muslim was discovery of the true teachings of Islam which enabled me to reconcile these eternal truths with modern life behind all the disagreements and prejudices I encountered.

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

Piety in Parenting

Parenthood is a blessing from God, but as much as it can elevate us to a higher level of enlightment, it can create regression too. Batool Haydar looks for the ways to overcome the feeling of inadequacy

upbringing of their children in a more A baby is a clean slate, coming into Becoming a parent is one of the most focused manner. this world to be nurtured - physically, beautiful experiences in life. Chilemotionally and spiritually - by his or dren bring with them a new range of A common complaint, especially from her parents. emotions and feelings, but also a sense new mothers, tends to be that after of responsibility like never before. Most their children are born, they become Often, in their eagerness to impart Muslim parents worry about passing slack in their acts of worship. Where spiritual values to a child, new parents on the right values and principles to they once spent time on having private forget the tremendous amount of phystheir offspring. They want communion with God, they their children to be well now find they can barely grounded in their faith manage to finish praying and to explore Islam even before their child is calling more deeply than they A common complaint, especially from new for them. The recommended themselves have managed mothers, tends to be ...where they once spent rituals for blessed nights to. The challenge however like Layaalul Qadr (Nights time on having private communion with God, starts with the actual of Decree) in Ramadhan arrival of the new member become a Mission Almostof the family. praying before their child is calling for them. Impossible, because there When we enter into a is no option of sleeping marriage with another the next morning (or any person, it is an agreement morning really.) between two consenting A feeling of settling into a routine of ical and mental energy they will need adults. In this situation, striving towards chores and baby-led demands sets to look after a baby in the early years. a better and pious life becomes a in and parents often feel that they And with subsequent children, they may common goal and one that both parties no longer live their own lives, so to fall into a routine and find themselves contribute to. With a child on the other speak. Their entire schedule revolves wondering how to handle the religious hand, the sides are unevenly balanced.

around what their child wants or needs. Inevitably, this leads to a sense of inadequacy in many areas, including that of personal growth. The conflict is raised when we consider that parenthood in Islam - motherhood in particular - elevates the status of a human being. Surely, if a person is raised to a higher level according to God, there should be some progress in terms of enlightenment. So how does one deal with the sense of regression instead? The answer may lie in a simple shift of perspectives. Piety in Pleasure

Children learn from our silences as well as our speeches. Often, we think that the more subtle acts are lost on them because they are performed internally, for example, being patient in stressful situations or reacting with calmness instead of anger. However, if a child repeatedly sees parents practising patience and choosing to keep silent when they could respond with bitter words, that child will unconsciously copy the same pattern. If we show an enthusiasm for prayer and stop what we are doing to make time for it, a child will learn to associate a positive energy with the times of prayer instead of looking upon them as a chore. And while this may seem more practical at a later age, if a baby is demanding to be fed or changed at the time of prayer, a small addition of reciting adhan (call to

speaking to them instead of resorting to only baby-language. Reciting Dhikr (remembrance) to calm a colicky baby instead of humming could serve not just to calm the child, but also ease our own restlessness. As our children grow older and we teach them the tenets and practices of faith, we can re-learn these basics ourselves; we commonly remind children to recite ‘Bismillah’ before starting something, but forget to do it ourselves! Seeking God in small places

Islam is a way of life that is meant to maximise our potential without imposing more on us than we can handle. Its simplicity and open nature is what makes it most appealing. In that sense, Islam in itself is almost child-like in its approach to both the Creator and the creation.

Many of us have been trained to think that piety involves sacrifice, sorrow, patience and a lot of struggle. We don’t easily or consciously associate pleasurable things with God, and yet He is to be found everywhere and Our faith encourages us to in everything. The promise look around with fresh eyes, of the Almighty is that with wonder and curiosity, when we remember Him Children are a constant reminder that we were with a sense of optimism in times of ease, He will once that young and helpless and have only and hope. To expect the remember us in times of achieved the blessing of adulthood through best from God and from trial. As parents, one of the life, and to strive to live best ways to connect with the mercy and support of God. with love, with peace and God is to see and seek Him goodwill. Nowhere is this through our children. In better reflected than in our every new accomplishment children who in their early they manage - whether it is prayer) aloud to the process might be years are closest to the Divine Entity. a first smile, a first tooth or the process all that is needed to create a sense of They are not encumbered by negative of learning how to eat or walk - there awareness both in parent and child. emotions or habits and thus seek - and is a reminder of the beautiful design of find - a learning experience in the the Divine. Learning from (and with) Children smallest of things. Children are a constant reminder that Piety is defined in the English language Our relationship with our children we were once that young and helpless as ‘the quality of being religious’ and should be one where we observe them and have only achieved the blessing thus, we often think that in order to not only to correct and guide their of adulthood through the mercy and be pious, we must perform a greater conscious efforts, but also to appreciate support of God. The fact that we number of religious acts. In Islam and learn from their unconscious now have the chance to help another though, we are encouraged to gain natures. If we do this, we can nurture a human being on the same journey is an taqwa which only loosely translates into symbiotic relationship that allows us to opportunity to appreciate our parents. piety. A better definition for this state is fulfil our duties as parents and also to Understanding this brings about to be ‘God-Conscious’ or aware of God grow in our own humanity. humility and gratefulness - qualities at all times. closely associated with piety. We can incorporate a religious spirit Practising before Preaching into anything we do and when it comes to raising children, all this requires is We are told time and again that children adding the sense of awareness into follow what we do more than what we everything we do with them. say, but we don’t always realise to what extent this may be true. Inculcating good habits and values into children can be as simple as practising them ourselves.

We could recite short chapters from the Qur’an instead of singing them lullabies, or use Islamic phrases while

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

The Value of

Women

Far from the cultural practices of some Muslim societies, according to prophetic traditions, the position of women in Islam is greatly honoured and valued. Harun Yahya exhorts us to follow the Prophet Muhammadâ&#x20AC;&#x2122;s(s) example to redress the apparent disjuncture

he Prophet Muhammad(s), the most beautiful example of profound faith, wisdom, good morality, nobility and decency, used to humour people with pleasant compliments and affection; he valued everyone’s ideas and assumed a conciliating and lenient attitude. He warned everyone around him to avoid harsh and offending words and verbalised the beautiful aspects of the person he talked to. He was the most beautiful mannered of all people. The Qur’an mentions the superior morality of the Prophet(s) as the role model for the entire World; “You will have a wage which never fails. Indeed you are truly vast in character.” (68:3-4). With the value he attached to women, with the respect, love, compassion and mercy he felt towards women, the Prophet(s) also guided the whole Islamic world. As a matter of fact, the origins of the point of view despises and humiliates women and considers them as second class beings are based upon the time before Islam, the time of ignorance. In ancient Arabic societies, when family members were given the glad tidings of a girl their faces fell; moreover they even buried their new-born daughters alive. Furthermore, there had been times in which women were sold and bought like pieces of furniture. However, by means of Islam and the Prophet(s) who is the light of Islam, women soon enjoyed an exalted status. By defining women as ‘treasures entrusted to us by God’ the Prophet(s) held women in high esteem and constructed a system in which women enjoyed the utmost freedom. In the system our Prophet(s) constructed, women did not feel any kind of fear or worry in society and were not only charged with domestic chores but were highly appreciated and valued in other areas of life. The Prophet(s) showed close attention to his own spouses. He paid great attention to strengthening their faith, to improving their health, and increasing their joy and knowledge. In the Prophetic traditions it is stated that he even played games with them and ran footraces to entertain them. The Proph-

et’s companions emphasised the affection he showed to his spouses by saying: ‘Our Prophet was the one who joked with his spouses the most.’ According to an account related by Aisha, ‘He was the most lenient, most generous, most friendly and most smiling of all people towards his spouses.’ The kind and beautiful manners of the Prophet(s) towards women should certainly be an example for the whole Islamic World. Muslims should be in a race with each other in showing love, respect and kindness towards women, in saying pleasant words and in displaying beautiful manners towards them. As stated in the traditions, loving women is a characteristic of the Prophets. The Prophet Muhammad said; ‘I do not suppose that a person’s faith would increase unless his love for women increases.’ That means a person would love and value women to the extent of his faith. A Muslim should be a very strict observer of these beautiful examples displayed by the Messenger of God. For the good pleasure of God, Muslims are responsible for showing the same love, respect and compassion towards women. The Prophet(s) always told his community that the responsibilities of Muslim men and Muslim women are the same. That is why God does not make any differentiation between men and women in the Qur’an and addresses Muslims as ‘men and women who are Muslims’: ‘Indeed the Muslim men and the Muslim women, the faithful men and the faithful women, the obedient men and the obedient women, the truthful men and the truthful women, the patient men and the patient women, the humble men and the humble women, the charitable men and the charitable women, the men who fast and the women who fast, the men who guard their private parts and the women who guard, the men who remember God greatly and the women who remember [God greatly] —God holds in store for them forgiveness and a great reward’. (33:35) Sadly, a twisted point of view regarding women still persists in our time. Women

are oppressed, looked down upon, humiliated all around the world and many of them are subjected to violence, oppression and ill treatment. However if a country does not value women and praise them, it would not be possible for it to reach the level of advanced civilisation. Societies in which women are despised and regarded as inferior to men, societies in which women are silenced, crushed and forced to take a backseat in society are condemned to remain as backward societies. Throughout history, other societies have never attached any importance to a society that regards women as worthless. It is crucial for women to have at least as many, in fact even more, rights than men. The mentality that considers women solely as sexual objects and the false belief in the superiority of men should be done away with. That is because women are very sharp-minded beings. They are far superior to men in seeing the complicated aspects of incidents and in recognising the details. Consulting them would bring about abundance and plenty because they are intelligent and tactful. Furthermore women are superior to men in compassion, in mercy, in cleanliness and scrupulousness. They are very valuable, decent, kind, beautiful beings as the ornaments of this world. However male dominance can openly be seen even in the most developed countries. Simply mentioning the equality of men and women would not be sufficient to sweep away that twisted mentality. An effort should be made to promote the rightful status of women in Muslim society. The fact that women are physically not as strong in comparison to men by their nature should not mean that they should be less appreciated than men in society; on the contrary, it means that they should be more privileged, that they should not be given heavy burdens; in short, it means that they should be valued and shown ultimate attention. These characteristics of women should frequently be emphasised and brought to the forefront in order to become a civilised society, as the Prophet(s)

intended. Conducting educational and informative campaigns, especially in Muslim countries and among the nation of the Prophet Muhammad, would be very fruitful. Women should be present in workplaces and in politics. At least half of national assemblies should consist of women. Muslims should adorn themselves with the moral values of the Prophet(s) and be a role model for the world.

We should not forget that happiness is not possible to attain in a misogynistic system in which democracy does not exist and one in which women are oppressed and are not able to live comfortably. The Islamic World will not be able to find relief if it behaves with women in a way far removed from the moral values of the Qurâ&#x20AC;&#x2122;an; that is because half of the servants of God are women. Male chauvinism should be

removed by showing them respect and by holding them in high esteem.

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

Interfaith

Modesty

Dead

In The West? Has the idea of modesty as proper, decent behaviour become a lost cause? Where the state is absent, it is the job of religion to offer guidance, suggests Frank Gelli

ears ago the media reported that a man and a woman travelling on a train to London were seen scantily clad and having full sex together. None of the other passengers challenged them or breathed a word. However, someone did later complain... when the relaxing post-coital couple lit up cigarettes. A tell-tale anecdote. Modesty stands for behavioural qualities like decorum, self-restraint and decency. Lewd conduct is the very opposite of those. The publicly copulating couple were behaving immodestly and so the magistrate gave them a ÂŁ50 fine. Still, the reaction of the other train passengers is noteworthy. It was not sexual impropriety but smoking that stirred up witnesses to alert the train guard.

that the Greeks did not distinguish at all between proper and improper conduct. When the Cynic philosopher Crates chose to live according to nature, i.e. animal nature, and to behave in public with the shamelessness of a dog, his Athenian fellow citizens did not like that at all. They only tolerated him because Crates was reputed to be â&#x20AC;&#x2DC;a lover of wisdomâ&#x20AC;&#x2122;.

their first, fateful act of transgression against their Creator. The sacred text tells of the direct, dramatic consequences of that deed: â&#x20AC;&#x2DC;Then the eyes of both were open and they knew that they were naked; and they saw fig leaves together and made themselves aprons.â&#x20AC;&#x2122;

The point is that their naked bodies aroused in Adam and Eve a sense of shame, something of which they were innocent prior to contravening ... after eating the apple our progenitors [Adam Godâ&#x20AC;&#x2122;s command. Therefore, consciousness of sin, act of transgression against their Creator. The nakedness and shame are all linked together. The sacred text tells ... : â&#x20AC;&#x2DC;Then the eyes of both couple enjoying a sexual were open and they knew that they were congress on the train clearly had lost any sense of shame. Many â&#x20AC;&#x2DC;enlightenedâ&#x20AC;&#x2122; made themselves aprons.â&#x20AC;&#x2122; folks would consider that a sign of moral progress, no doubt.

Guilt, sin and shame resurface again in Is it possible to judge modesty and its Norms of modesty or propriety vary connection with nakedness elsewhere opposite, immodesty, by criteria which from culture to culture. In African counin the Old Testament. When the Book are not merely cultural or psychological tries like Zambia, for example, any form of Leviticus speaks of â&#x20AC;&#x2DC;uncovering the or subjective? of physical touching between sexes in nakednessâ&#x20AC;&#x2122; of someone, it means illicit, I would argue that religious faith public is frowned upon and considered impermissible sexual intercourse. provides the indispensable metaphysical unacceptable. Hugging each other, Chapter 18, vv. 6 to 18, gives a whole list and normative framework necessary for by contrast, is now normal in Britain, of such sins, all cases of incest, upon that. So, is there a Christian idea of the US and other Western nations. which God has placed an interdict. modesty? Of right and wrong conduct The spectacle of couples kissing and The British Parliament, by cuddling and fondling the way, in its unwisdom without any compunction has abolished the crime in front of others will be of incest from the Statute familiar to all. Nonetheless Book, replacing it with the even the liberal and permisModesty stands for behavioural qualities like blanket, obfuscating and sive West draws the line at decorum, self-restraint and decency. Lewd politically correct term things like full public nudity. conduct is the very opposite of those. â&#x20AC;&#x2DC;abuseâ&#x20AC;&#x2122;. Furthermore, the In the UK an eccentric charBook of the Prophet Isaiah acter nicknamed â&#x20AC;&#x2DC;the naked inveighs against a shameful ramblerâ&#x20AC;&#x2122; has served many figure, the â&#x20AC;&#x2DC;daughter of prison sentences because Babylonâ&#x20AC;&#x2122;, warning her that he insists on not wearing her â&#x20AC;&#x2DC;nakedness shall be uncoveredâ&#x20AC;&#x2122; in matters of decency and propriety? clothes in public. Naturally, many ordi(Chapter 47). nary people find that a bit â&#x20AC;&#x2DC;alarmingâ&#x20AC;&#x2122;. Beginning at the beginning, the very A caveat is necessary here. Many tend first book of the Bible, Genesis, opens Historically, Western ideas of nudity to focus on the meaning of modesty with Godâ&#x20AC;&#x2122;s act of creation. Adam and have varied. The ancient Greeks with exclusive or main reference to Eve â&#x20AC;&#x201C; signifying male and female gloried in the cult of the human body. women. That is wholly wrong. Scripture humanity â&#x20AC;&#x201C; rejoice in their marital life The Parthenon marbles in the British says that not just Eve but Adam too felt together in the bliss of the Garden of Museum show young riders in the nude obliged to wear clothes after the Fall. Eden. Alas, immediately after eating the (Semitic people like the Hebrews took Hence both were aware of their guilt apple our progenitors become aware of a very different view). That is not to say

and both felt shame at it. It follows that there are standards of propriety and decency for the male of the species, too. St Paul’s strictures against the improper conduct of certain Hellenistic ladies in church nowise do suggest that men are exempt from the obligation to behave with modesty appropriate to their sex. Semitic religions, for example, have generally taught that whereas it is proper for women to cover their hair, wearing a beard is the suitable thing for men. I suspect some will argue that the power of fashion in our society is so pervasive and overwhelming that any religious attempt to counteract its questionable effects – eroticism, objectification of the human being, demeaning of women would be quixotic, idealistic or simply unattainable. Moreover, the commercial factor or interest comes into play. According to a report published by the British Fashion Council the fashion industry in the UK is worth $21 billion to the country’s economy. Some feminists may rightly condemn the catwalk as absurd and the whole matter of female clothing as frivolous frippery, perhaps as an expression of the de-valuing of women, but still the fashion industry remains one of the nation’s biggest

employers, accounting for 816.000 jobs. Fashion helps with generating tourism, too, especially in London. Visitors flock to Britain’s capital to shop and fashion shopping is truly...fashionable. Should the state take the initiative in promoting standards of modesty among its citizens? It may seem an odd, even crazy question; give the unbridled individualism and fragmentation of Western society – and not only Western. When Bulent Arinc, the Turkish Deputy Prime Minister, recently advocated chastity for both sexes, blamed the media for making teenagers into ‘sexual addicts’ and argued for respectful behaviour in public, a chorus of ‘progressive’ voices in Europe pilloried him as a troglodyte reactionary. In fact, many Turks agree with him. He belongs to a political party which has been voted into power by the people. It is hard to imagine, however, Western politicians making similar statements. Why? Because, regardless of its truth or validity, campaigning for modesty is unlikely to be a vote winner, unfortunately. In conclusion, the present writer wishes to suggest that, where the state cannot or will not act, religious bodies should take the initiative and fill the

gap. Synagogues, Churches, Mosques, Hindu Temples, it does not matter. Any religious faith worth its salt entails some ethical beliefs, normative ideas of right and wrong. The common good is a key concept in this context. There are values and types of conduct that lead to human flourishing and others that do not. A society enslaved to consumerism, fashion and promiscuity seems contradictory to that flourishing. If the state opts out of offering moral guidance, surely it is religion’s duty to step in. And religion should do that best not by coercion, of course, but by education. By example, teaching and preaching. It is vital especially to offer young people role models of modesty drawn not from the plague of squalid celebrities which infests our media, but from the saints and heroes, the good and pious men and women of our traditions. Easier said than done? Yet it must be done.

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

Health Health Editor Laleh Lohrasbi

Dyslipidaemia (Blood lipids)

he story of fat is one of the strange ones. We are all bombarded with names of different types of fats, but the average person does not necessarily know which ones are good and necessary and which ones should be avoided. The packaging labels are not helping either. For many of us these labels make good reading, but for most of us they do not explain what we should be doing.

But is there any easier way to explain the difference between these fats? In reality if you are happy with the level of fat intake in your diet, and you do not have any specific health issues, then you can forget all about the minutiae, eat good food, get good exercise and you should be alright. But if your fat level is already high, and you need to monitor your fat intake, then you need to follow the following guidelines:

Blood lipid Blood lipids are formed from our fat intake, and are necessary to produce the energy our bodies need to function. Small amounts of fat in daily diet may be essential, but an excess of it could clog the heart and brain vessels causing heart attack and strokes. In general only 35% of the daily calorie intake should come from fat, but when it comes to the heart we need other healthier fats.

Cholesterol This waxy substance is needed to form vitamin D, cell membranes and hormones. Our liver is in charge of producing this substance. The liver takes saturated fat (from naturally fatty food) breaks it down and turns it into cholesterol. So far so good, but the problem starts when we get more cholesterol from the food than our body needs.

Just like any other oil which cannot mix with water, cholesterol also cannot flow in the blood alone and it is carried by certain proteins called Lipoproteins (the technical term for transporting lipids in the blood). The total level of cholesterol in blood is carried by two types of lipoproteins called: Low Density Lipoprotein (LDL) and High Density Lipoprotein (HDL). LDL carries cholesterol through the

bloodstream, dropping it off where it is needed for cell building and leaving any unused residue of cholesterol as plaque on the walls of the arteries. LDL is therefore usually called bad cholesterol. HDL picks up cholesterol that has been deposited in the arteries and brings it back to the liver for reprocessing or removal. HDL is called good cholesterol. Today more and more people are suffering from the side effects of that

extra cholesterol. High levels of blood lipids (fat), are usually found in overweight or obese adults (40-75). However nowadays high levels of blood lipids are being seen in young people and kids. In the UK alone two out of three adults have total cholesterol levels higher than the average recommended level of five.

Triglyceride Another type of fat circulated in blood is Triglyceride which is an important energy source. This type of fat is carried throughout the body; from intestines to liver, from liver to other cells and back to the liver. Triglycerides mainly come from food but the liver can also convert excess calories from sugar drinks, or fatty food, into triglycerides.

When triglycerides levels go up, total cholesterol levels also go up, and when they are lower, cholesterol levels are lower too. In order to help our livers to process only the fat it needs and not the fat it will get rid of and reprocess, we need to consume fats which are more likely to raise the amount of good cholesterol and avoid those which raise the levels of bad cholesterol. Here is a list of different types of fat, which can help you to choose healthy food when shopping. y Bad Fats Saturated fats are usually from animal sources. They naturally become solid

at room temperature. They include butter, meat, chicken, ice cream, cheese and among vegetable oils palm oil and coconut oil also contain high levels of saturated fats. Hydrogenated fats are processed fats,

liquid fats which through a chemical process (hydrogenation) turn into solid or semi-solid fats at room temperatures, such as most solid vegetable oils. Trans-fats are a very unhealthy kind of fat. These types are uncommon in nature but can be created artificially (hydrogenation or frying) and are key ingredients in packaged, processed, foods, fried foods and snacks, puddings and commercially baked goods.

y Good fats Polyunsaturated fats are fats which

are liquid at room temperature. Consumption of these fats lowers the level of both bad and good cholesterol but may also change good cholesterol to bad cholesterol. Corn, soybean, cottonseed, and sunflower oils are all rich sources of polyunsaturated fats. Monounsaturated fats are also liquid

at room temperature. These fats can help lower bad cholesterol without lowering good cholesterol and are among the best fats that should be consumed as part of a healthy daily diet. Some nuts, olive oil, peanut oil, avocados and canola oil are good sources. Omega 3 fatty acids help protect

against blood pressure, coronary heart disease and stroke. They do this by lowering fat circulated in the body while raising good cholesterol. Fatty fish such as tuna, salmon, mackerel, herring, sea bass, and halibut are good sources of Omega 3 fatty acid. Vegetarian sources include canola oil, avocado, tofu, soy milk, walnuts, and their respective oils. The recommended daily intake fat in a healthy adult is 65 grams. For example 1 cup of low fat milk contains 3g fat but 1 oz of cheddar cheese contains 9g. The modern lifestyle has drastically reduced family time to prepare quality healthy food, leaving the majority of us to resort to processed food. Healthy traditional food has given way to fast food, sugary drinks and sugary snacks. With less time for preparing healthy vegetable dishes Dyslipidemia or high levels of blood lipids accumulated by the body, has become a leading cause of death. The World Health Organisation estimates that Dyslipidemia is associated with more than half of global cases of ischemic heart diseases and more than four million deaths per year. Dr Laleh Lohrasbi is a pharmacologist. She has worked as an editor for the medical section of â&#x20AC;&#x153;Hamshahriâ&#x20AC;?, a daily newspaper in Tehran.

Through January

Cairo to Constantinople: Early Photographs of the Middle East This exhibition follows the journey taken by the Prince of Wales (later King Edward VII) in 1862, as he undertook a four month tour around the Middle East. Seen through the photographs of Francis Bedford (1815-94), the first photographer to travel on a royal tour, it explores the cultural and political significance Victorian Britain attached to the region, which was then as complex and contested as it remains today.

Venue:The Queen’s Gallery, Buckingham Palace Time: 10:00 AM - 5:30 PM Fee: Adult - £9.75, Concessionary Fees available, Under 5 - Free

Through 10 January Nadeem Baghdadi: The Rumi Collection An exhibition of ink on paper has been created by Blackburn based artist Nadeem Baghdadi. The stunning collection of artwork inspired by the words of Islamic mystic Jalal adDin Muhammad Rumi is on show at Blackburn Museum.

the University of Naples “L’Orientale”, in association with the Istituto per l’Oriente Carlo Alfonso Nallino, on 14 and 15 October 2015. Contributions can range in focus from evaluations of founding figures, to modern manifestations in a variety of traditional and non-traditional media. Particularly of interest are analyses of recently printed editions and unstudied manuscript fragments. Comparative and interdisciplinary studies that treat the subject of prophets in qisas al-anbiya’ and other genres of Islamic literature are also welcome. It is hoped that qisas al-anbiya’ in Persian, Arabic, Turkish, and the many other languages of the Islamicate world will be represented. Papers are also invited on the interaction of qisas al-anbiya’ material with other Islamic literary genres, with non-Islamic cultures, and within art and popular culture. Abstracts of 350 words should be submitted to qisasconference@gmail.com by 12 January 2015.

14 January

The Art of Hasret Brown - art workshop Explore the universal patterns and contribute to a collaborative piece of artwork inspired by traditional Islamic geometric patterns, using tessellation and acrylic paints.

Venue: Blackburn Museum & Art Gallery, Blackburn, Lancashire BB1 7AJ. Time: Wednesday to Saturday- 12.00 PM - 4.45 PM Fee: Free More Info: http://blackburnmuseum.org.uk/ whats-on/nadeem-baghdadi-taha-calligraphy/

Venue: Blakesley Hall, Birmingham Museums and Art Gallery Time: 9.30AM-1.30PM Fee: Free Event but pre-booking essential More Info: 0121 348 8120 or blakesley.hall@ birminghammuseums.org.uk

Through12 January Qisas al-Anbiya’: The Islamic Stories of the Prophets

The Holy Land lovingly recorded and documented in the late Ottoman period Lecture

Humanitarian and Social Sciences Network calls for papers for a conference in Naples. Paper proposals are invited for a two-day conference commemorating the upcoming fiftieth anniversary of Tilman Nagel’s seminal work Die Qisas alanbiya’, the first comprehensive study of the literary genre of the Stories of the Prophets. The conference, which will be co-convened by Roberto Tottoli, Michael Pregill, and Marianna Klar, will be held at

15 January

The Holy Land was largely forgotten by the West after the departure of the Crusaders, and was only rediscovered after Napoleon’s invasion of 1799. Since then, compared to its size, the region has become the most explored and documented place on earth. Some of this recording and depiction was sentimental and imaginary, but equally much was scientific and reliable, and continues to be cherished and referenced to this day. Hisham Khatib, former Minister of Energy for Jordan, explores the history

of westerners’ observations of the Holy Land through his own collection of manuscripts, paintings, photographs and maps, which tell a story of a lasting fascination and a quest for understanding. Entrance is free, but booking essential

Organisers: The Palestine Exploration Fund, British Museum, Council for British Research in the Levant and British Foundation for the Study of Arabia. Venue: British Museum, BP Lecture Theatre Time: 4PM-5 PM More info: http://www.britishmuseum.org/ whats_on/events_calendar/

27 January

Faith, Fashion and Power in Muslim Dress Fashion Historian Amber Butchart guestcurates a programme of three talks on power, dress and culture. For this event she presents Barjis Chohan in conversation with Professor Reina Lewis. The dress of Muslim women continues to spark debates surrounding oppression vs empowerment, but often the question of fashion is conspicuous by its absence. In this discussion, Professor Reina Lewis talks to Barjis Chohan, founder of luxury fashion brand Barjis that fuses Eastern cultural values with Western cut and prints, about issues concerning fashion and faith. Topics will include how Muslim women around the world are finding ways to dress that support and express their growing social power, women’s education and careers in the industry, and increasing trends across Judaism, Christianity and Islam for modest fashion that allows the wearer to cover their body to engage with both spiritual and stylish demands.

Venue: Design Museum, 28 Butlers Wharf, Shad Thames, London, SE1 2YD Time: 7PM Fees:Adults £12 / Students £9 / Members £6 (excludes Access Members) More info:https://designmuseum.org/thingsto-do/

31 January

Everyday Muslim Symposium

Khizra Foundation is pleased to announce the inaugural ‘Everyday Muslim’ symposium on the representation of British Muslim identities in museums, archives, media and arts in Britain, past, present and future. The keynote speakers are Humayun Ansari (Professor of History of Islam and Culture at Royal Holloway, University of London) and Navid Akhtar (Executive Director of Gazelle Media). Papers will be delivered by a range of speakers from the heritage, academic, media and arts sectors, including a presentation by Sarah Pickthall who will share her discovery of being related to Marmaduke Pickthall one of the earliest British translators of the Qur’an. There will also be opportunities for discussion and networking as well as exhibitions relating to the symposium themes and spoken word performances.

Venue: Bishopsgate Institute, London. Time: 10:30AM to 5:00PM Fee: entrance is free but booking is essential More info: www.everydaymuslim.org

Lecturer: Dr Alain George (Edinburgh) Venue: Khalili Lecture Theatre, College Buildings, Russell Square, SOAS University Time: 7:00 PM - 9:00 PM

9 February

Heriot-Watt Chaplaincy Annual Public Lecture Professor Alister McGrath Oxford University, speaker and writer gives a talk on ‘God, Science and Faith: Richard Dawkins versus CS Lewis on the Meaning of Life’. Entrance free. Booking essential.

Venue: Heriot-Watt University, James Watt Centre, Riccarton, Edinburgh, EH14 4AS Time: 18:30 – 20:00 Attendees must arrive before 6.15pm. More info: http://www.hw.ac.uk/students/ health-wellbeing/faith/chaplaincy.htm

Through January & February

11 & 12 February

Friday Thought Forum - London’s monthly ‘Open Gathering’

The Euromoney London Islamic Finance and Investment Conference

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

Through February

Muslim Hands 7th Annual Gaza Winter Walk Now in its 7th year the Gaza Winter Walk has seen thousands of participants from across the country come together to take on 5 miles of chilly terrain in order to raise funds for the children of Gaza. This winter, Winter Walk 2015 will take place in five additional cities: Glasgow, Bradford, Nottingham, Luton and Bristol, as well as our usual locations in London, Manchester, Birmingham and Leicester.

More Info: http://muslimhands.org.uk/ events/2015/winter-walk/

4 February

A Reconstruction of the Great Mosque of Damascus in Umayyad Times

With Islamic finance going mainstream, conventional investors are also increasingly looking at Shariah compliant financial instruments. The market is developing beyond its core Middle Eastern region towards the West, Asia and Africa. The conference will be toward giving a better understanding of the Shariah-compliant investment opportunities available in a global marketplace.

Venue: Marriott London, Grosvenor Square, W1K 6JP Time: 8.00 AM - 4.40 PM Fee: £1600 plus + VAT More Info: http://www.euromoneyconferences. com/islamicfinance.html

the Woolf Institute, Cambridge, to consider the place and role of religion and belief in contemporary Britain, and the significance of emerging trends and identities, examine how ideas of Britishness and national identity may be inclusive of a range of religions and beliefs, and may in turn influence peoples self- understanding, explore how shared understandings of the common good may contribute to greater levels of mutual trust and collective action, and to a more harmonious society and make recommendations for public life and policy.

Convenors: Dr Edward Kessler, Mohammed Abdul Aziz Venue: Bramall Building, University of Birmingham More Info: http://www.corab.org.uk

From 27 February

Muslim Awareness Week University of Aberdeen students invite the local community to join them in celebrating Islamic culture with a week long programme of events. Aberdeen Islam Awareness Week promotes awareness and understanding of the Muslim faith and life to students and the wider community, and will include a range of activities showcasing all aspects of the culture. The theme of national Islam Awareness Week this year is love. Saturday 25th February: the opening event- Islam Unveiled. It will bring together elements of Muslim life from cuisine to henna painting and calligraphic art.

Venue: Mac Robert Building on the King’s College Campus, University of Aberdeen Time: 2PM Fee: Entrance is free and open to public More info: https://www.abdn.ac.uk/ events/3881/

26 February

Birmingham Public Hearing: Commission on Religion and Belief in British Public Life The Commission on Religion and Belief in British Public Life has been convened by