Many cultures have various events and activities through which they commemorate special moments or historic events of sentimental value. On one such day, Remembrance Day on 14th of November, Kingswood School in Bath held a two part commemoration beginning with a scholar’s concert and then a rendition of Karl Jenkins’s masterpiece “The Armed Man – A march for peace”. If like me you never heard of this piece before now, then a brief synopsis is in order.
The piece was composed following the Kosovo War in the Balkans (in which many Muslims lost their lives and the British were part of a multinational force to defeat the Serbs). It was commissioned by the Royal Armouries Museum and first released in 2001. It combines various culturally significant songs, poems and verses into a powerful message, urging man to move away from perennial squabbles and embrace a new dawn of sustainable peace. The second chapter in the composition is a rendition of the Adhan. Richard Mainwaring the school music teacher and host of the event extended a warm invitation to the Bath Islamic Society join in delivering the seminal piece and Imam Rashad recommended that I partake.
Within the next week, I met Richard, an exceptional man who was sincerely delighted. The Adhan, calling people to the remembrance of Allah is rich with meaning and of beautiful melody inspiring calmness, tranquillity and reflection. During the short rehearsal held on the day, the whole team listened then gave a huge ovation upon its completion and everyone was visibly thrilled that we from the Bath Islamic Society had honoured their invitation. Then came the live event.
Following an excellent 1st chapter, the lights were dimmed, the hall fell into absolute silence and to the audiences surprise and delight the inspiring words of the Adhan filled the air for just over 2 mins. The 7 other chapters were then delivered to complete the event. Richard, then kindly invited me up to the podium where a visibly pleased audience delivered a thunderous standing ovation. I very much felt and could see in their eyes that it wasn’t just an ovation for the way the Adhan was delivered but a show of deep appreciation and admiration for our involvement in an event with clearly deep and sentimental value.
Unknown to them, it was I who was in deep admiration at their openness, kindness and willingness to embrace first the Adhan and then a muslim into their world and their celebrations. We as Muslims are a part of the community. Partaking in such events enable others to see beyond the stereotype, negative media reports and the conduct of a tiny minority of our brethren and potentially inspire them to explore for themselves the true teachings of Islam. It is Allah who guides, ours is to be the best that we can be and through our actions and conduct demonstrate the beauty of our ways.
Listening to the piece, I finally understood that the Remembrance Day isn’t just about the armed forces but also a time for reflection. Reflection on our place within society as human beings and therefore a time to ask our selves, what type of society we want to build? Though our religious inclinations may differ, we are bound by our humanism and therefore must always explore ways and means of living harmoniously, thriving on peace and mutual respect.
On a personal note, as a young man, born of a paradoxical generation that seems more willing to overcome barriers, yet more fractious than ever, the key lesson from this day, from this event and from the warm hand of friendship extended to the Bath Islamic Society by Kingswood school is that this quest for understanding and togetherness can easily evolve from being aspirational to being a firm pillar upon which we, the next generation build and sustain more tolerant, inclusive and just communities.
(This blog is written by Abdullahi sheriff, on the request of Imam Rashad)
Wednesday 15 December 2010
Monday 22 November 2010
Hajj
The whole world is now witnessing Hajj, the greatest event in the Muslim calendar. Hajj is one of the five pillars of Islam, and like the other four, it presents the most powerful mechanism and opportunity for humanity to come closer to their Creator, Allah the Almighty, as well as bonding with fellow co-religionists, in a common cause to promote goodness and high moral values.
The powerful image presented by the pilgrims circumnavigating the Ka`bah, the cubic house built by the Prophet Abraham, is the most eye-catching and impressive feature of the Hajj. The energy and spiritual emotion generated by this action is a most uplifting and humanising experience, and is one which can change a person’s perspective on life.
The total Hajj experience is the most magnificent manifestation of God’s glory on earth, binding human beings with God, with Man, being the best of the God’s creations, seemingly representing the whole creation circling around God. Allahu Akbar (Allah is the greatest). There is no human devotional act on earth which so powerfully and elaborately glorifies the majesty of God the Creator and His worthiness to be worshiped.
Hajj is the Prophet Abraham’s legacy to all those who want to worship and connect to the Creator, the One who is the source of all existence and worthy of all human worship and devotions.
The Prophet Abraham struggled in his search for enlightenment about the Creator and God the Almighty, who deserved to be thanked, glorified and worshipped, and experienced many difficulties in his quest. He made many sacrifices for his belief and in his belief. Therefore, this Eid brings the greatest lessons of sacrifice and grandest narrative of loyalty to God by a person.
Abraham was commanded by Allah, the Almighty, after he raised up the foundation of the Ka`bah, to pronounce that all humanity should make their pilgrimage to the House, in order to display their loyalty to the Creator, as well as to express their disapproval of polytheism and human superstition.
Pilgrimage to any place other than the permitted three, is not allowed in Islam; these are the Sacred Mosque of Makkah, where the Ka`bah is located, the mosque in the Sacred Sanctuary of Jerusalem and the mosque of the Prophet Mohammad in Madinah.
Islamic teaching forbids the acts of visiting the graves of saints or prophets in order to seek their blessing or changes to one’s life. In Hajj, the focus is completely on devotion and prayers to Allah only.
The Hajj underpins Islamic belief in the hearts of the millions of the Muslims world over.
Hajj also establishes and paves the way for a universal brotherhood among human beings. Islam does not honour a person because of his social status, race and colour. The Quran says that the ‘most honourable in the Sight of God is one who is most conscious of Him’ in abiding by His teachings.
In the Prophet’s hajj sermon he reinforced this Quranic teaching by further explaining, saying: ‘there is no privilege for an Arab over a non-Arab and for a non-Arab over an Arab or for a white over a black or for a black over a white person. All of you are from Adam and Adam was made out of earth’.
In practical terms, people of any status, from kings to the poorest in human society go through the same rituals, humbling themselves to the same God, praying and asking for the same blessings, in exactly the same manner and appearance at exactly the same places. Any notion or feeling of arrogance risks destroying the whole spirit of hajj.
His sermon on the mount of Arafah, which was his last major sermon, highlighted Islamic teachings, reinforced the need for human rights and the abolishing of social injustice and the exploitation of the weak and meek in the society.
Muslims need to study and understand each and every single word in that last sermon of the Prophet. It is also a moral obligation on those non-Muslim commentators and critics of Islam, who criticise Islamic teachings from rather a personal perspective, to study the contents of that sermon with its social and moral implications to the wider human society.
Hajj has become the greatest unifying element on the world stage and reminds people of others in bondage and of the need to fulfil their responsibilities towards their fellow human beings, by being godly and righteous in the Sight of God. It teaches us how to care for people and share with others and brings peace in ourselves and in our world.
The powerful image presented by the pilgrims circumnavigating the Ka`bah, the cubic house built by the Prophet Abraham, is the most eye-catching and impressive feature of the Hajj. The energy and spiritual emotion generated by this action is a most uplifting and humanising experience, and is one which can change a person’s perspective on life.
The total Hajj experience is the most magnificent manifestation of God’s glory on earth, binding human beings with God, with Man, being the best of the God’s creations, seemingly representing the whole creation circling around God. Allahu Akbar (Allah is the greatest). There is no human devotional act on earth which so powerfully and elaborately glorifies the majesty of God the Creator and His worthiness to be worshiped.
Hajj is the Prophet Abraham’s legacy to all those who want to worship and connect to the Creator, the One who is the source of all existence and worthy of all human worship and devotions.
The Prophet Abraham struggled in his search for enlightenment about the Creator and God the Almighty, who deserved to be thanked, glorified and worshipped, and experienced many difficulties in his quest. He made many sacrifices for his belief and in his belief. Therefore, this Eid brings the greatest lessons of sacrifice and grandest narrative of loyalty to God by a person.
Abraham was commanded by Allah, the Almighty, after he raised up the foundation of the Ka`bah, to pronounce that all humanity should make their pilgrimage to the House, in order to display their loyalty to the Creator, as well as to express their disapproval of polytheism and human superstition.
Pilgrimage to any place other than the permitted three, is not allowed in Islam; these are the Sacred Mosque of Makkah, where the Ka`bah is located, the mosque in the Sacred Sanctuary of Jerusalem and the mosque of the Prophet Mohammad in Madinah.
Islamic teaching forbids the acts of visiting the graves of saints or prophets in order to seek their blessing or changes to one’s life. In Hajj, the focus is completely on devotion and prayers to Allah only.
The Hajj underpins Islamic belief in the hearts of the millions of the Muslims world over.
Hajj also establishes and paves the way for a universal brotherhood among human beings. Islam does not honour a person because of his social status, race and colour. The Quran says that the ‘most honourable in the Sight of God is one who is most conscious of Him’ in abiding by His teachings.
In the Prophet’s hajj sermon he reinforced this Quranic teaching by further explaining, saying: ‘there is no privilege for an Arab over a non-Arab and for a non-Arab over an Arab or for a white over a black or for a black over a white person. All of you are from Adam and Adam was made out of earth’.
In practical terms, people of any status, from kings to the poorest in human society go through the same rituals, humbling themselves to the same God, praying and asking for the same blessings, in exactly the same manner and appearance at exactly the same places. Any notion or feeling of arrogance risks destroying the whole spirit of hajj.
His sermon on the mount of Arafah, which was his last major sermon, highlighted Islamic teachings, reinforced the need for human rights and the abolishing of social injustice and the exploitation of the weak and meek in the society.
Muslims need to study and understand each and every single word in that last sermon of the Prophet. It is also a moral obligation on those non-Muslim commentators and critics of Islam, who criticise Islamic teachings from rather a personal perspective, to study the contents of that sermon with its social and moral implications to the wider human society.
Hajj has become the greatest unifying element on the world stage and reminds people of others in bondage and of the need to fulfil their responsibilities towards their fellow human beings, by being godly and righteous in the Sight of God. It teaches us how to care for people and share with others and brings peace in ourselves and in our world.
Thursday 30 September 2010
Palestine – what chance of a solution?
Israeli Foreign Minister Avigdor Lieberman has told the UN that any Middle East settlement could take decades and that Iran is at the heart of the conflict. (BBC News)
This statement bears witness to the ill-will of successive Israeli governments towards the finding of a solution to the conflict that has nearly obliterated the whole Palestinian nation. Negotiations and arbitration seem to me a extraordinarily ‘civilised’ way of killing and destroying a people, little by little, as the so called consolidation process take place.
Israeli governments, be they orientated to the right, left and or centre, all seem to have the same policies with only mildly different tones and priorities. On the Palestine conflict here appears to be little difference in the policies of Benyamin Netanyahu to those of Ehud Barak.
The on-going negotiations to find a solution and resolution to the conflict in Palestine between Palestinians and the Israelis are almost certainly going to result in complete failure. For Israelis, arriving at a solution at this stage would mean giving up to their nation’s objectives too early. The time is not yet right for them.
For Palestinians, the misery of their nation must apparently go on. They must remain ready for compromise and sacrifice, even though most of them have already lost everything, and the viability of any form of statehood of which they may have dreamt of has practically disappeared.
No Nation seems able or willing to offer any practical help in finding any solution except that of succumbing to the present plot. The whole affair resembles a black hole - pulling everything and everyone in with no end in sight.
However, my fear is that it will be not be only those who are directly involved, or those who are already victims of this conflict, who will succumb, but others who are not party to the conflict as well.
Iran is not at the heart of this conflict, as Mr. Avigdor Lieberman claimed. The conflict started when the Iranian government was friendlier towards Israel. No, the heart of the conflict is the illegal occupation of the land and the tyranny and oppression that are being perpetrated on its people.
One thing is for sure. A proper, equitable and workable solution has to be found for the sake of Palestinian people, in the first place, and for any hope of peace in the rest of the world.
It is not a religious conflict or a problem between Islam and Judaism. Neither is it a problem between two peoples; Jews and Arabs. Fair-minded people from the Jewish community are against the continuance of this illegal occupation. This has been demonstrated in New York and London by Jewish people in the past, and more recently by those who attempted to break the blockade of Gaza this week.
World leaders must find a solution to the continuing illegal occupation of this land, and implement it in a most sincere and just way. Otherwise, the weaker nations will completely lose their faith in the existing world institutions (many appear to have already done so), and find and impose a solution in their own way. Should we continue to hope for a solution? I, for one, will not be holding my breath!
This statement bears witness to the ill-will of successive Israeli governments towards the finding of a solution to the conflict that has nearly obliterated the whole Palestinian nation. Negotiations and arbitration seem to me a extraordinarily ‘civilised’ way of killing and destroying a people, little by little, as the so called consolidation process take place.
Israeli governments, be they orientated to the right, left and or centre, all seem to have the same policies with only mildly different tones and priorities. On the Palestine conflict here appears to be little difference in the policies of Benyamin Netanyahu to those of Ehud Barak.
The on-going negotiations to find a solution and resolution to the conflict in Palestine between Palestinians and the Israelis are almost certainly going to result in complete failure. For Israelis, arriving at a solution at this stage would mean giving up to their nation’s objectives too early. The time is not yet right for them.
For Palestinians, the misery of their nation must apparently go on. They must remain ready for compromise and sacrifice, even though most of them have already lost everything, and the viability of any form of statehood of which they may have dreamt of has practically disappeared.
No Nation seems able or willing to offer any practical help in finding any solution except that of succumbing to the present plot. The whole affair resembles a black hole - pulling everything and everyone in with no end in sight.
However, my fear is that it will be not be only those who are directly involved, or those who are already victims of this conflict, who will succumb, but others who are not party to the conflict as well.
Iran is not at the heart of this conflict, as Mr. Avigdor Lieberman claimed. The conflict started when the Iranian government was friendlier towards Israel. No, the heart of the conflict is the illegal occupation of the land and the tyranny and oppression that are being perpetrated on its people.
One thing is for sure. A proper, equitable and workable solution has to be found for the sake of Palestinian people, in the first place, and for any hope of peace in the rest of the world.
It is not a religious conflict or a problem between Islam and Judaism. Neither is it a problem between two peoples; Jews and Arabs. Fair-minded people from the Jewish community are against the continuance of this illegal occupation. This has been demonstrated in New York and London by Jewish people in the past, and more recently by those who attempted to break the blockade of Gaza this week.
World leaders must find a solution to the continuing illegal occupation of this land, and implement it in a most sincere and just way. Otherwise, the weaker nations will completely lose their faith in the existing world institutions (many appear to have already done so), and find and impose a solution in their own way. Should we continue to hope for a solution? I, for one, will not be holding my breath!
Wednesday 29 September 2010
A problem in ourselves
At a time when the world seems so determined to misunderstand, or at least misinterpret the Qur`anic texts, we must continue to demonstrate the fairness of Islam by showing an awareness for the dignity of the human intellect and by confirming that we have this capability.
Reading the Qur`an, I always feel in awe at the Glorious guidance of our Creator, and find its contents utterly essential in maintaining human righteousness and good deeds. However, I also continue to seek what some in the world consider sources of misguidance and the inciting of violence. Believe me, if I had ever come across such things, I would not have hesitated in declaring my disagreement with them. But despite looking for errors or what could be a construed as misguidance for human beings, I continue to regard every single Qur`anic verse as guidance, and no one has ever drawn my attention to any false teachings in the Qur`an.
No human could ever attain the sublime quality of these written Islamic teachings. The Qur’an brings to humanity the broadest perspectives on world affairs and the human purpose. Previously, no one could ever declare, on the strength of their faiths and religious teachings, that there is ‘no compulsion in religion’. But Islam does by including the right and liberty to believe! The Book goes further when it draws our attention to what would be acceptable on the Day of Judgement and what would be not.
At the height of the conflict with and the severe persecution of the first Muslims in Makkah, the Qur`an guided them by saying: ‘let not the animosity of those who once have stopped you from the Sacred Mosque, that you transgress against them. Cooperate (with them) in the matters of goodness and Righteous cause. But do not cooperate in the matters of any wrongdoing or aggression. Always be conscious of God, as He indeed inflict severe punishment (for any wrongdoings and transgression). The Qur`an:V2/S5
Further guidance is offered by saying: “O believers! Stand firm for God and witnesses for justice and fair dealings. Let not the animosity of any people towards you make you swerve from the Path of Justice. Always be just, as that (justice) is the nearest path to be God consciousness.’ The Qur`an V8/S6
We Muslims believe and regard the teachings and guidance of the Qur`an to be the culmination of divine revelations to all the prophets and Messengers. No falsehood could be present from its start to its finish as it is a revelation from the one Who is all wise and All Praiseworthy.
A Muslim must not react negatively to any provocation from whomever or wherever it may come.
All Muslims should believe in the Qur’an’s confident message and act accordingly. When we are less than confident in ourselves and in the teachings of our religion the we begin to lose our faith or to react negatively and violently, and it is this that makes what is all good look all bad!
Reading the Qur`an, I always feel in awe at the Glorious guidance of our Creator, and find its contents utterly essential in maintaining human righteousness and good deeds. However, I also continue to seek what some in the world consider sources of misguidance and the inciting of violence. Believe me, if I had ever come across such things, I would not have hesitated in declaring my disagreement with them. But despite looking for errors or what could be a construed as misguidance for human beings, I continue to regard every single Qur`anic verse as guidance, and no one has ever drawn my attention to any false teachings in the Qur`an.
No human could ever attain the sublime quality of these written Islamic teachings. The Qur’an brings to humanity the broadest perspectives on world affairs and the human purpose. Previously, no one could ever declare, on the strength of their faiths and religious teachings, that there is ‘no compulsion in religion’. But Islam does by including the right and liberty to believe! The Book goes further when it draws our attention to what would be acceptable on the Day of Judgement and what would be not.
At the height of the conflict with and the severe persecution of the first Muslims in Makkah, the Qur`an guided them by saying: ‘let not the animosity of those who once have stopped you from the Sacred Mosque, that you transgress against them. Cooperate (with them) in the matters of goodness and Righteous cause. But do not cooperate in the matters of any wrongdoing or aggression. Always be conscious of God, as He indeed inflict severe punishment (for any wrongdoings and transgression). The Qur`an:V2/S5
Further guidance is offered by saying: “O believers! Stand firm for God and witnesses for justice and fair dealings. Let not the animosity of any people towards you make you swerve from the Path of Justice. Always be just, as that (justice) is the nearest path to be God consciousness.’ The Qur`an V8/S6
We Muslims believe and regard the teachings and guidance of the Qur`an to be the culmination of divine revelations to all the prophets and Messengers. No falsehood could be present from its start to its finish as it is a revelation from the one Who is all wise and All Praiseworthy.
A Muslim must not react negatively to any provocation from whomever or wherever it may come.
All Muslims should believe in the Qur’an’s confident message and act accordingly. When we are less than confident in ourselves and in the teachings of our religion the we begin to lose our faith or to react negatively and violently, and it is this that makes what is all good look all bad!
Tuesday 28 September 2010
Character of Goodness
Islam teaches us that human beings are born without sin. Indeed we are all born possessing an innate goodness of character, an awareness Allah, the Creator of purity in human hearts, and a recognition of the need for submission to Him . This is called ‘Fitrah’.
Unfortunately, some people deviate from this path of original purity, and evil becomes second nature to them and completely alters their characters. They are no longer able to follow the path of goodness, purity and submission to God’s beautiful Way.
Worse still, others, holding on to the goodness and purity of their innate character, seeing such people, and becoming attracted by what appear to be advantages, may start losing the faith and strength in their own goodness, and become attracted to evil.
On this matter that the Qur`an reminds us, saying: “O Muslims! You are the best nation that is created for the (guidance) of mankind. (Your task is) to command what is good and to forbid what is evil and wrong, and to believe in Allah, (the source of all good guidance).
This verse is not about any kind of false sense of superiority towards others, but it reveals the privileges that Islam bestows on those who, in all sincerity, submit themselves to their Creator, and by so doing, manage to retain the pristine purity of their own goodness. These privileges bring with them a very great responsibility, not only to uphold their own goodness, but to pass it on by example to others. This process is called ‘enjoining the goodness and forbidding wrongdoing and evil’.
The Prophet Mohammad was asked once, while giving a sermon: “what kind of people are the best?” He replied: “the best of the people are those who are the most conscious of God, who most enjoin people to goodness, who most forbid others from the path of evil, and who most join in human relationships.”
The modern world seems to be eager to plunge into conflict, but appears far less ready to reconcile differences and even less inclined towards forgiveness. The inevitable resulting mistrust is often used as a weapon, by some, with which they seek to keep humanity divided.
The Prophet Mohammad said: “No one can truly be a believer until he loves for his brother what he loves for himself”.
This is the path of true understanding, and human sacrifice needed, for keeping a society healthy and void of conflict. We all need to fully embrace our faith and practices, to bring out the best in ourselves and others, and so contribute towards making the world a place of peace and harmony.
Unfortunately, some people deviate from this path of original purity, and evil becomes second nature to them and completely alters their characters. They are no longer able to follow the path of goodness, purity and submission to God’s beautiful Way.
Worse still, others, holding on to the goodness and purity of their innate character, seeing such people, and becoming attracted by what appear to be advantages, may start losing the faith and strength in their own goodness, and become attracted to evil.
On this matter that the Qur`an reminds us, saying: “O Muslims! You are the best nation that is created for the (guidance) of mankind. (Your task is) to command what is good and to forbid what is evil and wrong, and to believe in Allah, (the source of all good guidance).
This verse is not about any kind of false sense of superiority towards others, but it reveals the privileges that Islam bestows on those who, in all sincerity, submit themselves to their Creator, and by so doing, manage to retain the pristine purity of their own goodness. These privileges bring with them a very great responsibility, not only to uphold their own goodness, but to pass it on by example to others. This process is called ‘enjoining the goodness and forbidding wrongdoing and evil’.
The Prophet Mohammad was asked once, while giving a sermon: “what kind of people are the best?” He replied: “the best of the people are those who are the most conscious of God, who most enjoin people to goodness, who most forbid others from the path of evil, and who most join in human relationships.”
The modern world seems to be eager to plunge into conflict, but appears far less ready to reconcile differences and even less inclined towards forgiveness. The inevitable resulting mistrust is often used as a weapon, by some, with which they seek to keep humanity divided.
The Prophet Mohammad said: “No one can truly be a believer until he loves for his brother what he loves for himself”.
This is the path of true understanding, and human sacrifice needed, for keeping a society healthy and void of conflict. We all need to fully embrace our faith and practices, to bring out the best in ourselves and others, and so contribute towards making the world a place of peace and harmony.
Saturday 31 July 2010
So what is the fuss about the veil?
I find myself somewhat bemused by the actions of some European, and Arab governments, in introducing legislation designed to ban the wearing of the Niqaab or veil in public places. I completely understand their ‘fear’ and note all the reasons proffered for running the campaign against them by certain categories of politicians. However, such a degree of disregard for the feelings of others can only be seen as a ‘ganging up’ by these governments against a minority of people, who, whilst they do not intend to do any harm to anyone, feel that their wearing of these garments is based on valid personal and long standing religious reasons.
In introducing this ban Governments have even acted illegally against the charters of their own constitutions by failing to protect and defend the rights of their citizens. Even foreign visitors and tourists, it seems, will be banned from wearing the traditional Niqaab, even if it is part of the National dress of their own countries.
It is true that wearing the Niqaab is not universally recognised as an Islamic injunction, nor is it prescribed in the Quran. The wearing of the Niqaab, on the other hand, should be regarded as the signature of a woman who wishes to signify and display her loyalty and her spiritual commitment to her religion. In no way is the wearing of these garments a mark of political extremism or a breakdown of social cohesion. Surely, if wearing it causes no harm to the security of people or places, banning it is a curtailment of everyone’s’ personal liberty and right of choice.
The Niqaab has been worn in the UK, and many other parts of the Western world, for many years prior to the current controversy surrounding it, and was never seen as a political target or an object of fear in these societies. However, since a political dimension, created by anti- Islamic or Islamophobic forces and right wing media has been added to the controversy, it has become unacceptable in society in the name of ‘security’. As a result, the general public has become extremely sensitive towards the issue, and we face more intolerance and misunderstanding from them about this particular issue than on any other subject.
The Burqa is a traditional, but more extreme way of covering women, and is intended to protect them from prying eyes and so uphold their honour, and that of their family.
The Burqa is very much part of the Afghan Culture, and is not normally worn in the UK or anywhere else in the world, except by Afghanis. It existed for centuries before the arrival of the Taliban, and to regard it as a direct result of the Taliban culture, or as an expression of Islamic extremism, is misleading and completely disingenuous. The Taliban are seeking to enforce what they regard as the social norms of their country, but whether we agree with them or not, calling for the wearing of it to be regarded as mandatory in Islam, by the Taliban or by others, would be narrowing down the broader definition of modesty, as set down in the Quran.
The Islamic code of dress for women is not very prescriptive. The Quran first regulates the prying eyes of both men and women; as it seeks purity of hearts and purification of thoughts. It comes amidst the guidance and rulings about fornication and adultery, scandalous slandering of chaste women, and acts of indecency in society by others.
The Qur`an, then, in the given context, advises women to lower their Jilbab onto their bodies so that they are not recognised and harmed. The context is very clearly expressed and there is no need to generalise the appearance.
While it is important for Muslim scholars to support the Islamic spirit of maintaining human dignity and a respectful appearance in both men and women, it would do harm to the spirit of the Islamic teachings if we get into the business of promoting different cultures. We need to explain the Quranic rationale of its teachings and injunctions.
On the other hand, governments, who seek to project themselves as blatantly anti Islamic, in particular in the matters of the Burqa, the Niqaab and even the Minarets, only harm their own reputations, and those of their constitutions, and inflict considerable and lasting damage to their global images. These self inflicted wounds will take a very long time to heal.
In introducing this ban Governments have even acted illegally against the charters of their own constitutions by failing to protect and defend the rights of their citizens. Even foreign visitors and tourists, it seems, will be banned from wearing the traditional Niqaab, even if it is part of the National dress of their own countries.
It is true that wearing the Niqaab is not universally recognised as an Islamic injunction, nor is it prescribed in the Quran. The wearing of the Niqaab, on the other hand, should be regarded as the signature of a woman who wishes to signify and display her loyalty and her spiritual commitment to her religion. In no way is the wearing of these garments a mark of political extremism or a breakdown of social cohesion. Surely, if wearing it causes no harm to the security of people or places, banning it is a curtailment of everyone’s’ personal liberty and right of choice.
The Niqaab has been worn in the UK, and many other parts of the Western world, for many years prior to the current controversy surrounding it, and was never seen as a political target or an object of fear in these societies. However, since a political dimension, created by anti- Islamic or Islamophobic forces and right wing media has been added to the controversy, it has become unacceptable in society in the name of ‘security’. As a result, the general public has become extremely sensitive towards the issue, and we face more intolerance and misunderstanding from them about this particular issue than on any other subject.
The Burqa is a traditional, but more extreme way of covering women, and is intended to protect them from prying eyes and so uphold their honour, and that of their family.
The Burqa is very much part of the Afghan Culture, and is not normally worn in the UK or anywhere else in the world, except by Afghanis. It existed for centuries before the arrival of the Taliban, and to regard it as a direct result of the Taliban culture, or as an expression of Islamic extremism, is misleading and completely disingenuous. The Taliban are seeking to enforce what they regard as the social norms of their country, but whether we agree with them or not, calling for the wearing of it to be regarded as mandatory in Islam, by the Taliban or by others, would be narrowing down the broader definition of modesty, as set down in the Quran.
The Islamic code of dress for women is not very prescriptive. The Quran first regulates the prying eyes of both men and women; as it seeks purity of hearts and purification of thoughts. It comes amidst the guidance and rulings about fornication and adultery, scandalous slandering of chaste women, and acts of indecency in society by others.
The Qur`an, then, in the given context, advises women to lower their Jilbab onto their bodies so that they are not recognised and harmed. The context is very clearly expressed and there is no need to generalise the appearance.
While it is important for Muslim scholars to support the Islamic spirit of maintaining human dignity and a respectful appearance in both men and women, it would do harm to the spirit of the Islamic teachings if we get into the business of promoting different cultures. We need to explain the Quranic rationale of its teachings and injunctions.
On the other hand, governments, who seek to project themselves as blatantly anti Islamic, in particular in the matters of the Burqa, the Niqaab and even the Minarets, only harm their own reputations, and those of their constitutions, and inflict considerable and lasting damage to their global images. These self inflicted wounds will take a very long time to heal.
Wednesday 30 June 2010
Does Islam need PR?
This question was one of three posed by the BBC’s Big Question programme. Islam, no doubt, has its problems, but these are not the result of its teachings or its practices. Those teachings are designed to elevate human beings in rank and dignity in the Sight of God, and to provide for their spiritual and social welfare.
The problems begin with the actions of some of its followers, as well as those of its opponents. If Islam is practised properly and in earnest by its followers, any need to employ PR for Islam would be negated. The correct practice of Islam results in tangible benefits for humanity which, without doubt, surpass any that can be imagined. The Quran says: ‘If the people of the town has their earnest belief and entertained the conscience of God, We would certainly have opened to them the blessings from above them and of earth….’(The Qur`an: Verse96 Surah7)
In the present situation, where Islam appears alien to its own followers, how any could PR improve its bad image? What can PR achieve when Islam is failing on every front; when we are unable to demonstrate to others that Islam has any solutions to the world’s problems; when Islam is not present in our lives; when Muslim states show no willingness to reap the benefits of Islam for themselves? With this apparent lack of faith shown by Muslims, how can any amount of PR demonstrate to others that Islam has anything good to offer?
The achievements of Islam are self evident where its teachings were put into proper practice, but in all areas we Muslims are now failing Islam and its glorious teachings.
On the other hand, its opponents regard Islam not only as a spiritual rival but a political competitor. Many of their misgivings are cultural and it is part of their heritage to downgrade Islam on any cost, because it is an ‘alien heritage’ and an ‘uncivilised culture’.
Opposition to Islam is deeply rooted in the Western cultural inheritance, particularly since the time of Crusades. For Islam, the glory of the Faith is in the ensuing practical benefits, while for Christianity it is in the belief that Jesus is son of God. Over a long period enormous amounts of lies and falsehoods have been taught and spread about Islam and its prophet Mohammad, so that now they are regarded as culturally true, and have become part of the national mindset in many parts of Western world. No amount of PR would succeed in making Islam more acceptable, even though it regards Jesus as a great Prophet and a distant cousin to the prophet Mohammad.
In a world where people entertain a fear and hatred towards Islam on the basis of this propaganda, other powerful hidden forces continue in their attempt to convince people that Islam wants jihad to eliminate the infidels, degrade women, and establish a theocracy to dominate the world. No amount of PR would counteract this campaign; instead Muslims must return to the Faith, present the human face of Islam, and lead by example. If we are to improve the image of our faith, achieve peace and live in any kind of harmony that is the only way!
The problems begin with the actions of some of its followers, as well as those of its opponents. If Islam is practised properly and in earnest by its followers, any need to employ PR for Islam would be negated. The correct practice of Islam results in tangible benefits for humanity which, without doubt, surpass any that can be imagined. The Quran says: ‘If the people of the town has their earnest belief and entertained the conscience of God, We would certainly have opened to them the blessings from above them and of earth….’(The Qur`an: Verse96 Surah7)
In the present situation, where Islam appears alien to its own followers, how any could PR improve its bad image? What can PR achieve when Islam is failing on every front; when we are unable to demonstrate to others that Islam has any solutions to the world’s problems; when Islam is not present in our lives; when Muslim states show no willingness to reap the benefits of Islam for themselves? With this apparent lack of faith shown by Muslims, how can any amount of PR demonstrate to others that Islam has anything good to offer?
The achievements of Islam are self evident where its teachings were put into proper practice, but in all areas we Muslims are now failing Islam and its glorious teachings.
On the other hand, its opponents regard Islam not only as a spiritual rival but a political competitor. Many of their misgivings are cultural and it is part of their heritage to downgrade Islam on any cost, because it is an ‘alien heritage’ and an ‘uncivilised culture’.
Opposition to Islam is deeply rooted in the Western cultural inheritance, particularly since the time of Crusades. For Islam, the glory of the Faith is in the ensuing practical benefits, while for Christianity it is in the belief that Jesus is son of God. Over a long period enormous amounts of lies and falsehoods have been taught and spread about Islam and its prophet Mohammad, so that now they are regarded as culturally true, and have become part of the national mindset in many parts of Western world. No amount of PR would succeed in making Islam more acceptable, even though it regards Jesus as a great Prophet and a distant cousin to the prophet Mohammad.
In a world where people entertain a fear and hatred towards Islam on the basis of this propaganda, other powerful hidden forces continue in their attempt to convince people that Islam wants jihad to eliminate the infidels, degrade women, and establish a theocracy to dominate the world. No amount of PR would counteract this campaign; instead Muslims must return to the Faith, present the human face of Islam, and lead by example. If we are to improve the image of our faith, achieve peace and live in any kind of harmony that is the only way!
Sunday 27 June 2010
Measuring good conduct
In one of my recent public engagements I was asked if there was any criterion in Islam by which we can distinguish right from wrong, or should one leave such matters to a persons’ personal judgement and privately held values; is there a yardstick for people to refer to?
Making the decision as to what is right or wrong is an integral part of our daily life and a means by which we judge ourselves and others. We either seek peace and reconciliation or we dwell on prejudice and injustice. We make friendship and develop loving bonds or we reject people and their values.
It is, therefore, extremely important for people to seek to measure their judgement if they are to avoid committing grave acts of injustice and thereby, possibly, endanger other’s lives.
This is about measuring personal conduct and not making a decision solely by claiming it to be in the public interest.
In answer to the query, I remembered a hadith, a saying of the Prophet Mohammad, Peace and Blessings of Allah be upon him, in which a companion of his, Nawaas ibn Sam`aan, asked him a question. According to Nawaas, he asked the Prophet: ‘what are righteousness and wrongdoing?’ the prophet replied saying: ‘righteousness is good character, and wrongdoing is what is troublesome to your chest and of which you dislike people becoming aware.
A righteous act is a good deed carried out with a clear mind and fair values. Islam places a heavy emphasis on good character and makes it equivalent to righteous conduct; an act attracting reward in the Sight of God. Indeed, in another saying by the Prophet, he replies to a question he was asked: ‘what will most entitle people to gain entry into Paradise?’ He said: ‘the consciousness of God and a good character’.
The Prophet’s definition of a wrongdoing or a sinful act, characterising it as ‘troublesome in the chest’ and ‘hiding it from public view’ clearly demonstrates the dissatisfaction and a wavering attitude in one’s judgement. Such acts are never friendly to fellow human beings and lay bare the hypocritical nature of one’s’ character.
A good character is not a random trait which can be cleverly managed and skilfully practised, both in public and private. It is the purity of a person’s nature which produces it and translates it through good thoughts into a good character. Ultimately it results in the steady thinking and straightforward character that defines someone as righteous.
What will help to produce that pure nature? Well, in my opinion, it can only be achieved by possessing a clear conscience and unprejudiced mind; one which does not entertain any kind of malice, arrogance, greed or superficial superiority. In addition it clearly requires a caring heart.
Making the decision as to what is right or wrong is an integral part of our daily life and a means by which we judge ourselves and others. We either seek peace and reconciliation or we dwell on prejudice and injustice. We make friendship and develop loving bonds or we reject people and their values.
It is, therefore, extremely important for people to seek to measure their judgement if they are to avoid committing grave acts of injustice and thereby, possibly, endanger other’s lives.
This is about measuring personal conduct and not making a decision solely by claiming it to be in the public interest.
In answer to the query, I remembered a hadith, a saying of the Prophet Mohammad, Peace and Blessings of Allah be upon him, in which a companion of his, Nawaas ibn Sam`aan, asked him a question. According to Nawaas, he asked the Prophet: ‘what are righteousness and wrongdoing?’ the prophet replied saying: ‘righteousness is good character, and wrongdoing is what is troublesome to your chest and of which you dislike people becoming aware.
A righteous act is a good deed carried out with a clear mind and fair values. Islam places a heavy emphasis on good character and makes it equivalent to righteous conduct; an act attracting reward in the Sight of God. Indeed, in another saying by the Prophet, he replies to a question he was asked: ‘what will most entitle people to gain entry into Paradise?’ He said: ‘the consciousness of God and a good character’.
The Prophet’s definition of a wrongdoing or a sinful act, characterising it as ‘troublesome in the chest’ and ‘hiding it from public view’ clearly demonstrates the dissatisfaction and a wavering attitude in one’s judgement. Such acts are never friendly to fellow human beings and lay bare the hypocritical nature of one’s’ character.
A good character is not a random trait which can be cleverly managed and skilfully practised, both in public and private. It is the purity of a person’s nature which produces it and translates it through good thoughts into a good character. Ultimately it results in the steady thinking and straightforward character that defines someone as righteous.
What will help to produce that pure nature? Well, in my opinion, it can only be achieved by possessing a clear conscience and unprejudiced mind; one which does not entertain any kind of malice, arrogance, greed or superficial superiority. In addition it clearly requires a caring heart.
Friday 30 April 2010
It’s all a misunderstanding!
At our last Awareness stall in the city centre, I encountered a very concerned visitor, who posed a very direct question: ‘Tell me which is sovereign; British Law or the Sharia Law?’
I’m sure I looked at him as though I had been just waiting for this moment. His was a very genuine concern and misunderstanding about the whole issue, and I welcomed the chance to allay his misplaced fears:
Let us be clear and frank, without fear or fright, about this issue. Sharia, as a system of beliefs and practice, will always remain with Muslims wherever they live. This is also true for all people of faiths and no faith, and their systems of law. Such systems of law safeguard the personal and private aspects of religious practices, like birth, marriage, funerals etc., and the rituals of their religions.
From an Islamic perspective, the Creator is the lawgiver. His laws govern the cosmos and all that exists in it. Human society is not excluded from this. No one can take that right away from the Creator.
God, the Creator, shows a path for the law to follow, that, according to the Quran, ‘gives life’, and is the law’s ultimate purpose. God creates the rulers who govern their nations; whether they believe in Him or not. Indeed many take their oaths of office in His name. God demands that people should be treated with justice and fairness. The prophet Muhammad said: ‘The best among people is the one who is most beneficial to them’.
The emphasis of Sharia Law is on justice, fair dealing, human rights and equal access to opportunities, while tyranny and oppression continue to be the ugliest aspects of human rules. God demands ethics and virtues in human behaviour and rejects that which would exploit the weaker in the society.
I said to my visitor: ‘it is the British law which is sovereign in Britain, and no one should have the least doubt about it.’
What??? By the expression on his face, and his obvious consternation, he expected me to say it was the Sharia law, which it obviously is not. Nor, I continued, are Muslims seeking to implement it in the UK, or to make it the sovereign law of the country. Indeed, Sharia can only be implemented by Muslim rulers in Muslim societies.
I continue to find it surprising that people in the wider community are provoked into such an extreme response when confronted with the opportunistic claims of some fringe Muslim Groups demanding that Sharia law be introduced in this country.
Why do these Muslim fringe groups continue to make provocative demands for the implementation of Sharia law in this country, where the majority of the population are not members of the Islamic Faith? Why not implement all aspects of the Sharia law in their own lives and provide an exemplary example for other people to follow?
While I recognise that these demands are a purely political ploy by these groups, it can never be right to introduce politics into religion, particularly Islam, which is already greatly misunderstood and regarded by many as on trial.
More importantly, why do the people of this country continue to fall victim to the misapprehension engendered by the misleading and opportunistic demands of these groups? Are they gullible or just plain frightened?
I told my visitor that gaining knowledge of, and understanding Islam, will dissipate any such fear of Islam and Sharia, and that the claims of the groups that generated it will finally be seen for what they are.
My visitor, after further, now cheerful, conversation, took some of our booklets and leaflets on Islam and went happily on his way.
I’m sure I looked at him as though I had been just waiting for this moment. His was a very genuine concern and misunderstanding about the whole issue, and I welcomed the chance to allay his misplaced fears:
Let us be clear and frank, without fear or fright, about this issue. Sharia, as a system of beliefs and practice, will always remain with Muslims wherever they live. This is also true for all people of faiths and no faith, and their systems of law. Such systems of law safeguard the personal and private aspects of religious practices, like birth, marriage, funerals etc., and the rituals of their religions.
From an Islamic perspective, the Creator is the lawgiver. His laws govern the cosmos and all that exists in it. Human society is not excluded from this. No one can take that right away from the Creator.
God, the Creator, shows a path for the law to follow, that, according to the Quran, ‘gives life’, and is the law’s ultimate purpose. God creates the rulers who govern their nations; whether they believe in Him or not. Indeed many take their oaths of office in His name. God demands that people should be treated with justice and fairness. The prophet Muhammad said: ‘The best among people is the one who is most beneficial to them’.
The emphasis of Sharia Law is on justice, fair dealing, human rights and equal access to opportunities, while tyranny and oppression continue to be the ugliest aspects of human rules. God demands ethics and virtues in human behaviour and rejects that which would exploit the weaker in the society.
I said to my visitor: ‘it is the British law which is sovereign in Britain, and no one should have the least doubt about it.’
What??? By the expression on his face, and his obvious consternation, he expected me to say it was the Sharia law, which it obviously is not. Nor, I continued, are Muslims seeking to implement it in the UK, or to make it the sovereign law of the country. Indeed, Sharia can only be implemented by Muslim rulers in Muslim societies.
I continue to find it surprising that people in the wider community are provoked into such an extreme response when confronted with the opportunistic claims of some fringe Muslim Groups demanding that Sharia law be introduced in this country.
Why do these Muslim fringe groups continue to make provocative demands for the implementation of Sharia law in this country, where the majority of the population are not members of the Islamic Faith? Why not implement all aspects of the Sharia law in their own lives and provide an exemplary example for other people to follow?
While I recognise that these demands are a purely political ploy by these groups, it can never be right to introduce politics into religion, particularly Islam, which is already greatly misunderstood and regarded by many as on trial.
More importantly, why do the people of this country continue to fall victim to the misapprehension engendered by the misleading and opportunistic demands of these groups? Are they gullible or just plain frightened?
I told my visitor that gaining knowledge of, and understanding Islam, will dissipate any such fear of Islam and Sharia, and that the claims of the groups that generated it will finally be seen for what they are.
My visitor, after further, now cheerful, conversation, took some of our booklets and leaflets on Islam and went happily on his way.
Monday 29 March 2010
Sharia Law: exploring the controversy
A lunch time seminar was held on 24th March at the Guildhall, Bath, in an effort to help foster a public understanding of Sharia Law, and to explore the many controversies surrounding its applications and purpose. The speakers were Dr. Iftikhar Malik, Professor at the Bath Spa University, and me. Following this seminar, it was thought that, to encourage further debate and understanding of Sharia’s guiding principles, as well as its intended benefit to human society, we would follow it up on this blog. We would, in addition, welcome any questions or queries regarding Sharia, which should be clear, concise and to the point, for the purpose of elaborating on them.
‘Sharia’ has become the subject of intense debate worldwide, and a symbol for the rejection of anything that is Muslim. It is equally a hot topic in some Muslim countries, with their attitude of pick-n-chose options. It is, apparently, applied only partially in any Muslim country which wants to fulfil the aspirations of their fellow Muslim population, and has come to be most widely known by the application of its penal legal system, with penalties that include flogging and capital punishment.
Recently, and with the emergence of certain Islamist Groups, demanding the application of Sharia Law in certain Western countries, it has generated a plume of heated debate in Western and Eastern Media, and at public and private gatherings. Certain outlets of the media have deliberately run stories with provocative headlines on their front pages, ignoring the fact that a story originates from a person or small group wishing to draw the attention of the public towards them, for no other purpose than to seek publicity for themselves, their agenda, or perhaps for other motives.
When I decided to highlight the controversy surrounding the applications of Sharia law, I wanted to put my understanding of Sharia and my thoughts forward in greater detail to the public. I have been a student of Islamic theology and Sharia (Usool al-Din and Ash-Shariah) in India, Saudi Arabia, as well as in London. I have been dealing with Sharia in my career as an Imam for the last 15 years, both with the Muslim community as well as non-Muslim communities. I hope that I have understood the issues raised well enough to deal with them in a proper manner, and to simplify such issues for the public, while providing a context that would encourage them to explore further and perhaps come to appreciate Sharia’s intended purpose.
I have, unfortunately, witnessed some debates which I found extremely vulgar, unnecessarily personal and debasing to any civilised manner of discourse on issues of mutual concern. This misunderstanding of certain issues has created unnecessary fear and hatred among many people when it comes to Sharia Law.
It is important to understand that a crime against people in Islam is also a crime against God. Notwithstanding, God could only grant His forgiveness after a person has repented of their crimes and reconciled with the victims.
Law is a difficult pill for people to swallow - sometimes too sweet when it favours them, at other times too bitter – when they are caught and punished. Freedom, liberty, independence, and an irrational need to be above (and perhaps beyond) the law are the most desired of human privileges. An absence of law, or a legal framework, creates a vacuum which brings human society to the verge of anarchy or tyranny. Conversely, a sense of complete liberty or fully fledged freedom can also be the cause of harm and suffering for human beings. How to arrive at a balance between the two? Islam takes a holistic view in the solving of human problems; criminal, social, economic and political. It provides a firm and solid foundation for human maturity and a guiding faith and value system, while giving consideration to security during people’s lives. Thus, Islam has a two pronged approach:
1- Cleanse human hearts and minds from the impurity of evil and base thoughts. This process is called Tazkiyah or purification of hearts and actions. The prophet Muhammad, Peace and Blessings of Allah be upon him, highlighting this point, said to the Muslims: “Behold! There in your body is a piece of flesh, which if remained righteous, will keep all your body righteous. But if it becomes corrupt, will corrupt all your body (meaning the actions). Behold! It is your heart.”
This approach deals with Human Faith and Beliefs, giving a (legal) framework for personal spiritual behaviour and how to manage your heart in order to manage your actions. If there is filth in human hearts, that filth will not create or produce anything other than more filth. Cleansing the heart should be the first order of priority if extreme external actions are to be avoided.
The Sharia deals with this aspect of human actions by providing guidance in matters of their belief. One should remember that a ‘non-belief’ attitude is also a belief system, which impacts on the lifestyle of that person and his attitude towards others.
Thus the Islamic perspective of a ‘Faith system’ (Articles of Imaan) are defined in such a way to provide the basis of our faith in one Creator, the Almighty, the Just, the maintainer and cherisher who has no partners in His creation. He is the lawgiver, both in the form of revealed scriptures for the guidance of humanity, as well as the source of an eternal legal framework, which sustains the universe and all life systems and structures therein.
The Five Pillars of Islam are designed to connect theses faith articles with practical human life and help create a consciousness of that Creator in the hearts of human beings.
It is in this context that the Quran says: ‘We have not sent down before you any Messenger but we revealed to them that there is no deity worthy of worship except I, so worship me alone’. (S21/V25). That is the unified message sent down to all the prophets and Messengers and disseminated to their peoples, before the prophet Muhammad.
We will explain about each Pillar of Islam and its impact on the character and practical life of a person in other places on our Website, in greater detail, at a later date.
2- Once faith and thoughts are purified, it is important to understand that life must be lived in accordance with the guiding values of eternal divine law. It must be remembered here that the Creator did not create human being to make them suffer. Neither was humankind created to be the cause of any sufferings to others. The policy is ‘live and let others live’. That required a legal framework that could balance out the approach to personal freedom and liberty and protect the rights of every person, men or women, Muslims or non-Muslims, white or black.
For that very purpose, Sharia law or divinely ordained law was given to the prophet Muhammed. That is not to say that this was something new or unique to humanity.
Islam did not arrive in isolation from the teachings of past, revealed scriptures or decent common human values, entertained by law abiding people at all times, supported and strengthened by a sound human instinct or disposition (Fitrah).
Hence, we Muslims believe in the Law (Sharia) of Moses, which was given to the Children of Israel and passed on to them through all succeeding prophets, until the prophet Jesus appeared as the last prophet to them. He preached the same law to the Israelites, with some modifications made by him. However, I understand that while many Christians believe in the Old Testament, in particular the Pentateuch, as references are made to them in the Gospels, there are some who simply say that Mosaic Law ended with the emergence of Christ.
Islam does not prescribe retribution, punishment at random or incoherently, or undertaken in haste. Islam has a far greater understanding of people’s sufferings and is more humane than any human. God’s law is not arbitrary, or unkind, as many people think on the both sides of the divide. It exhausts all channels of endeavour to deal with such predicaments in the kindest and most humane manner. This was one reason why the Quran draws the attention of lawmakers and legislatures of a people by saying: ‘In the Law of Equality, there is (saving of life) to you, o men of understanding, that you may restrain yourselves’.
.............To be continued in Part 2
‘Sharia’ has become the subject of intense debate worldwide, and a symbol for the rejection of anything that is Muslim. It is equally a hot topic in some Muslim countries, with their attitude of pick-n-chose options. It is, apparently, applied only partially in any Muslim country which wants to fulfil the aspirations of their fellow Muslim population, and has come to be most widely known by the application of its penal legal system, with penalties that include flogging and capital punishment.
Recently, and with the emergence of certain Islamist Groups, demanding the application of Sharia Law in certain Western countries, it has generated a plume of heated debate in Western and Eastern Media, and at public and private gatherings. Certain outlets of the media have deliberately run stories with provocative headlines on their front pages, ignoring the fact that a story originates from a person or small group wishing to draw the attention of the public towards them, for no other purpose than to seek publicity for themselves, their agenda, or perhaps for other motives.
When I decided to highlight the controversy surrounding the applications of Sharia law, I wanted to put my understanding of Sharia and my thoughts forward in greater detail to the public. I have been a student of Islamic theology and Sharia (Usool al-Din and Ash-Shariah) in India, Saudi Arabia, as well as in London. I have been dealing with Sharia in my career as an Imam for the last 15 years, both with the Muslim community as well as non-Muslim communities. I hope that I have understood the issues raised well enough to deal with them in a proper manner, and to simplify such issues for the public, while providing a context that would encourage them to explore further and perhaps come to appreciate Sharia’s intended purpose.
I have, unfortunately, witnessed some debates which I found extremely vulgar, unnecessarily personal and debasing to any civilised manner of discourse on issues of mutual concern. This misunderstanding of certain issues has created unnecessary fear and hatred among many people when it comes to Sharia Law.
It is important to understand that a crime against people in Islam is also a crime against God. Notwithstanding, God could only grant His forgiveness after a person has repented of their crimes and reconciled with the victims.
Law is a difficult pill for people to swallow - sometimes too sweet when it favours them, at other times too bitter – when they are caught and punished. Freedom, liberty, independence, and an irrational need to be above (and perhaps beyond) the law are the most desired of human privileges. An absence of law, or a legal framework, creates a vacuum which brings human society to the verge of anarchy or tyranny. Conversely, a sense of complete liberty or fully fledged freedom can also be the cause of harm and suffering for human beings. How to arrive at a balance between the two? Islam takes a holistic view in the solving of human problems; criminal, social, economic and political. It provides a firm and solid foundation for human maturity and a guiding faith and value system, while giving consideration to security during people’s lives. Thus, Islam has a two pronged approach:
1- Cleanse human hearts and minds from the impurity of evil and base thoughts. This process is called Tazkiyah or purification of hearts and actions. The prophet Muhammad, Peace and Blessings of Allah be upon him, highlighting this point, said to the Muslims: “Behold! There in your body is a piece of flesh, which if remained righteous, will keep all your body righteous. But if it becomes corrupt, will corrupt all your body (meaning the actions). Behold! It is your heart.”
This approach deals with Human Faith and Beliefs, giving a (legal) framework for personal spiritual behaviour and how to manage your heart in order to manage your actions. If there is filth in human hearts, that filth will not create or produce anything other than more filth. Cleansing the heart should be the first order of priority if extreme external actions are to be avoided.
The Sharia deals with this aspect of human actions by providing guidance in matters of their belief. One should remember that a ‘non-belief’ attitude is also a belief system, which impacts on the lifestyle of that person and his attitude towards others.
Thus the Islamic perspective of a ‘Faith system’ (Articles of Imaan) are defined in such a way to provide the basis of our faith in one Creator, the Almighty, the Just, the maintainer and cherisher who has no partners in His creation. He is the lawgiver, both in the form of revealed scriptures for the guidance of humanity, as well as the source of an eternal legal framework, which sustains the universe and all life systems and structures therein.
The Five Pillars of Islam are designed to connect theses faith articles with practical human life and help create a consciousness of that Creator in the hearts of human beings.
It is in this context that the Quran says: ‘We have not sent down before you any Messenger but we revealed to them that there is no deity worthy of worship except I, so worship me alone’. (S21/V25). That is the unified message sent down to all the prophets and Messengers and disseminated to their peoples, before the prophet Muhammad.
We will explain about each Pillar of Islam and its impact on the character and practical life of a person in other places on our Website, in greater detail, at a later date.
2- Once faith and thoughts are purified, it is important to understand that life must be lived in accordance with the guiding values of eternal divine law. It must be remembered here that the Creator did not create human being to make them suffer. Neither was humankind created to be the cause of any sufferings to others. The policy is ‘live and let others live’. That required a legal framework that could balance out the approach to personal freedom and liberty and protect the rights of every person, men or women, Muslims or non-Muslims, white or black.
For that very purpose, Sharia law or divinely ordained law was given to the prophet Muhammed. That is not to say that this was something new or unique to humanity.
Islam did not arrive in isolation from the teachings of past, revealed scriptures or decent common human values, entertained by law abiding people at all times, supported and strengthened by a sound human instinct or disposition (Fitrah).
Hence, we Muslims believe in the Law (Sharia) of Moses, which was given to the Children of Israel and passed on to them through all succeeding prophets, until the prophet Jesus appeared as the last prophet to them. He preached the same law to the Israelites, with some modifications made by him. However, I understand that while many Christians believe in the Old Testament, in particular the Pentateuch, as references are made to them in the Gospels, there are some who simply say that Mosaic Law ended with the emergence of Christ.
Islam does not prescribe retribution, punishment at random or incoherently, or undertaken in haste. Islam has a far greater understanding of people’s sufferings and is more humane than any human. God’s law is not arbitrary, or unkind, as many people think on the both sides of the divide. It exhausts all channels of endeavour to deal with such predicaments in the kindest and most humane manner. This was one reason why the Quran draws the attention of lawmakers and legislatures of a people by saying: ‘In the Law of Equality, there is (saving of life) to you, o men of understanding, that you may restrain yourselves’.
.............To be continued in Part 2
Monday 1 March 2010
Engaging with others
The Mosque Open Day and City Centre Awareness Project are the two major channels through which we engage with the wider community. Their principle purpose is to facilitate, for the members of the Muslim community and the wider community, engagement into dialogue and to provide a suitable platform for building bridges of mutual understanding and human fellowship.
Every event brings its own surprises and make us feel how worthwhile is this work and our efforts. It also gives us great satisfaction when we succeed in changing people’s widely held prejudiced perceptions about Islam and the Muslims and when we find they are thankful as a result.
For example, in our February’s CCAP stall we received a commendation from a passing gentleman, who briefly stopped to tell us how much he appreciated our efforts. He told us that he did not believe in any religion but agreed with our work of building bridges of understanding and community cohesion. Such moments bring with them a feeling of deep satisfaction.
On the same stall, we were visited by two ladies, who although at first seemed reluctant to engage us in conversation, after some encouragement, told us that they have had enough of the continuous media focus on Islam and the Muslims and the resulting bad press. Commenting that it was all distortion and misleading information and that they were fed up, they continued “NO MORE. We want to know about Islam and understand Muslims by learning it all from them. We want to read their literature and develop our own understanding”.
I was gratified, and glad that is not always the case that when a lie is repeated hundreds of time it starts to be accepted as the truth. Lies, which in the first place are baseless propaganda, must never be allowed to survive.
My faith and hope continues to grow stronger. I feel that those two ladies represent the sentiments of millions of people who do not want to live in a continual state of confrontation, based as it is, on the outpourings of an ill-informed and prejudiced press. I feel that this is a new beginning, and makes all our efforts worthwhile.
During our Mosque Open Days we are host to many visitors, who often surprise us. For example, in February, we invited one person to tour the Mosque. The Lady responded to our invitation and entered the mosque. She said that it was all scary for her. She started apologising, saying that when she was at school she never studied Islam. She looked extremely confused. I took the lead in our conversation and showed her around.
According to her, Mohammad was God to Muslims and everything was scary about the Muslims.
I started explaining to her the beginning of Islam and its meanings and applications in daily life. I explained the Islamic teachings with regards to God the Almighty, The One Who is the Creator of all and the Master of the Day of Judgement. I also explained to her how Jesus and Mohammad were distant cousins; Mohammad being from the progeny of Ishmael and Jesus being from the progeny of Isaac, both sharing the common lineage from Abraham.
I explained to her the commonalities between the Abrahamic Faiths as well as from where Islam takes its distinct position.
The lady was extremely pleased at her visit, felt it had been worthwhile and said that she would be recommending it to others.
If more people would become involved in this type of activity, it would encourage others to take part in dialogue and social engagement, develop a better understanding of each other’s faiths and beliefs, and contribute to the building of a cohesive human society.
Every event brings its own surprises and make us feel how worthwhile is this work and our efforts. It also gives us great satisfaction when we succeed in changing people’s widely held prejudiced perceptions about Islam and the Muslims and when we find they are thankful as a result.
For example, in our February’s CCAP stall we received a commendation from a passing gentleman, who briefly stopped to tell us how much he appreciated our efforts. He told us that he did not believe in any religion but agreed with our work of building bridges of understanding and community cohesion. Such moments bring with them a feeling of deep satisfaction.
On the same stall, we were visited by two ladies, who although at first seemed reluctant to engage us in conversation, after some encouragement, told us that they have had enough of the continuous media focus on Islam and the Muslims and the resulting bad press. Commenting that it was all distortion and misleading information and that they were fed up, they continued “NO MORE. We want to know about Islam and understand Muslims by learning it all from them. We want to read their literature and develop our own understanding”.
I was gratified, and glad that is not always the case that when a lie is repeated hundreds of time it starts to be accepted as the truth. Lies, which in the first place are baseless propaganda, must never be allowed to survive.
My faith and hope continues to grow stronger. I feel that those two ladies represent the sentiments of millions of people who do not want to live in a continual state of confrontation, based as it is, on the outpourings of an ill-informed and prejudiced press. I feel that this is a new beginning, and makes all our efforts worthwhile.
During our Mosque Open Days we are host to many visitors, who often surprise us. For example, in February, we invited one person to tour the Mosque. The Lady responded to our invitation and entered the mosque. She said that it was all scary for her. She started apologising, saying that when she was at school she never studied Islam. She looked extremely confused. I took the lead in our conversation and showed her around.
According to her, Mohammad was God to Muslims and everything was scary about the Muslims.
I started explaining to her the beginning of Islam and its meanings and applications in daily life. I explained the Islamic teachings with regards to God the Almighty, The One Who is the Creator of all and the Master of the Day of Judgement. I also explained to her how Jesus and Mohammad were distant cousins; Mohammad being from the progeny of Ishmael and Jesus being from the progeny of Isaac, both sharing the common lineage from Abraham.
I explained to her the commonalities between the Abrahamic Faiths as well as from where Islam takes its distinct position.
The lady was extremely pleased at her visit, felt it had been worthwhile and said that she would be recommending it to others.
If more people would become involved in this type of activity, it would encourage others to take part in dialogue and social engagement, develop a better understanding of each other’s faiths and beliefs, and contribute to the building of a cohesive human society.
Sunday 14 February 2010
Lifetime of change
The Mayor of Bath, Cllr Colin Barrett, the 782nd Mayor, has chosen ‘Lifetime of change’ his theme for his office term. I was invited, along other faith representative, to give my presentation from an Islamic perspective. Following is my speech:
Dear Friends! What constitutes a lifetime of change? Is it about our own career and personal development experience? Is it about having a personal calling from God to follow in His Path? Is it about a sudden awakening to, or embracing a cause, or is it about a diametrical change in our perceptions and human values?
We have all experienced some personal change and development in our lives. For many, these changes represent pleasant chapters in their lives and are welcomed. Unfortunately for many others, they may offer a very unpleasant experience, and life may seem to be taking a turn for the worse.
Is this why so many of us are frightened by even the thought of change, even to the small and normally ignored aspects of our life? If we are so scared at these ‘little’ changes, is it any wonder that we are absolutely terrified at the thought of larger changes!
I will talk today, from an Islamic perspective, about introducing change or ‘change making’ into the lives of others. Islam tells us about the spirit of reform and the making of human beings into agents of change. God the Creator has shaped our human nature in such a way as to reflect some of His personal attributes; creativity, kindness and care.
Change is regarded, in Islam, as one of the most powerful forces in God’s creation. Everything that remains static in this world soon stagnates and becomes, inevitably, useless. Even peoples and nations must seek to change themselves if they are to survive and prosper in this ever more competitive world.
The lives of all the prophets and Messengers were meant to bring changes to peoples’ lives. Prophets like Noah, Abraham, Moses, Jesus and Mohammad and many more, were great examples in introducing a lifetime of change to others.
Attaining change is one of the most desirable objects in life. The Quran says: “Allah does not change the state (or condition) of a people unless they change what is in themselves”. Sura13 verse: 11
It further elaborates the point by saying: “Let there be from among you a people who call towards goodness, and enjoin what is good and forbid what is evil, and they are the one to prosper”.
In one of his sayings, Prophet Mohammad said: “He whose two days are equal (in accomplishment) is a sure loser”. He also very emphatically told the people: “the purpose of my prophetic mission is to extract the best from human characters”.
He further obligates people by saying: “if any of you sees an evil or bad situation, then let him change it with his hand (denoting direct involvement), if he could not do it, then let him speak about it (for or against), and if he is unable to accomplish that, then let him regard it as evil or bad situation in his heart. That is the least of faith.”
When it comes to contributing towards the betterment of others, we must not be selective or selfish. We all must pull together, as we have recently in the case of the victims of the Haiti earthquake. This tragedy has been a life-changing experience for most of those who were affected by it, one way or other.
There is an effective machinery of change making process placed within the Islamic practices. Islamic obligations are instituted to bring in changes in peoples’ lives. For example, Daily prayers connect one with their creator and give hope and courage in life; Zakah the obligatory charity purifies the wealth gaining and accumulating process; the month of fasting is about spiritual and social changes and to help make changes into the lives of others, and the hajj, widens the personal perspective towards other people in the global term.
The prophet Mohammad said: “it is an act of goodness and charity to give smile to your fellow human”. He even said: the least of the charity is to refrain yourself from harming others.
In Islam, a lifetime of change is a goal attained by obedience to revealed divine principles. Indeed, the Quran says: “God has created the life and death so that He may test you who is better in good deeds”.
Dear friends! A sudden enlightenment about a purpose or goal in life or hearing about other’s personal accounts of life changing experiences may provide many of us with some of our best or worst moments of change. However, what is most important is how our experiences affect others. Have we made a selfish change, or are we trying to act selflessly by introducing others to a lifetime of change by raising their standard of behaviour? Have we succeeded in dealing with the causes of conflicts and human suffering or are we mischievously helping to perpetuate something to serve some ulterior motive. Deciding what has been achieved, and the motives for it, often falls to those in a position of leadership. However, positive leadership should encompass a lifetime of change in the leaders themselves. A change making leadership no doubt helps to change the lives of others and people feel the change is in the air.
Dear Friends! What constitutes a lifetime of change? Is it about our own career and personal development experience? Is it about having a personal calling from God to follow in His Path? Is it about a sudden awakening to, or embracing a cause, or is it about a diametrical change in our perceptions and human values?
We have all experienced some personal change and development in our lives. For many, these changes represent pleasant chapters in their lives and are welcomed. Unfortunately for many others, they may offer a very unpleasant experience, and life may seem to be taking a turn for the worse.
Is this why so many of us are frightened by even the thought of change, even to the small and normally ignored aspects of our life? If we are so scared at these ‘little’ changes, is it any wonder that we are absolutely terrified at the thought of larger changes!
I will talk today, from an Islamic perspective, about introducing change or ‘change making’ into the lives of others. Islam tells us about the spirit of reform and the making of human beings into agents of change. God the Creator has shaped our human nature in such a way as to reflect some of His personal attributes; creativity, kindness and care.
Change is regarded, in Islam, as one of the most powerful forces in God’s creation. Everything that remains static in this world soon stagnates and becomes, inevitably, useless. Even peoples and nations must seek to change themselves if they are to survive and prosper in this ever more competitive world.
The lives of all the prophets and Messengers were meant to bring changes to peoples’ lives. Prophets like Noah, Abraham, Moses, Jesus and Mohammad and many more, were great examples in introducing a lifetime of change to others.
Attaining change is one of the most desirable objects in life. The Quran says: “Allah does not change the state (or condition) of a people unless they change what is in themselves”. Sura13 verse: 11
It further elaborates the point by saying: “Let there be from among you a people who call towards goodness, and enjoin what is good and forbid what is evil, and they are the one to prosper”.
In one of his sayings, Prophet Mohammad said: “He whose two days are equal (in accomplishment) is a sure loser”. He also very emphatically told the people: “the purpose of my prophetic mission is to extract the best from human characters”.
He further obligates people by saying: “if any of you sees an evil or bad situation, then let him change it with his hand (denoting direct involvement), if he could not do it, then let him speak about it (for or against), and if he is unable to accomplish that, then let him regard it as evil or bad situation in his heart. That is the least of faith.”
When it comes to contributing towards the betterment of others, we must not be selective or selfish. We all must pull together, as we have recently in the case of the victims of the Haiti earthquake. This tragedy has been a life-changing experience for most of those who were affected by it, one way or other.
There is an effective machinery of change making process placed within the Islamic practices. Islamic obligations are instituted to bring in changes in peoples’ lives. For example, Daily prayers connect one with their creator and give hope and courage in life; Zakah the obligatory charity purifies the wealth gaining and accumulating process; the month of fasting is about spiritual and social changes and to help make changes into the lives of others, and the hajj, widens the personal perspective towards other people in the global term.
The prophet Mohammad said: “it is an act of goodness and charity to give smile to your fellow human”. He even said: the least of the charity is to refrain yourself from harming others.
In Islam, a lifetime of change is a goal attained by obedience to revealed divine principles. Indeed, the Quran says: “God has created the life and death so that He may test you who is better in good deeds”.
Dear friends! A sudden enlightenment about a purpose or goal in life or hearing about other’s personal accounts of life changing experiences may provide many of us with some of our best or worst moments of change. However, what is most important is how our experiences affect others. Have we made a selfish change, or are we trying to act selflessly by introducing others to a lifetime of change by raising their standard of behaviour? Have we succeeded in dealing with the causes of conflicts and human suffering or are we mischievously helping to perpetuate something to serve some ulterior motive. Deciding what has been achieved, and the motives for it, often falls to those in a position of leadership. However, positive leadership should encompass a lifetime of change in the leaders themselves. A change making leadership no doubt helps to change the lives of others and people feel the change is in the air.
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