Islam today - issue 5 - March 2013 by islam today magazine UK

Contents

Heritage Diwan Saffiy al-Din al Hilli

The Place to be

Editorial team Managing Director

Mohammad Saeed Bahmanpour

March 2013

Chief Editor

Amir De Martino

Published Monthly Issue, 5 Vol, 1

Managing Editor

Anousheh Mireskandari

Political Editor

Reza Murshid

Health Editor

Laleh Lohrasbi

Art Editor

Moriam Grillo

Layout and Design

Sasan Sarab

Design and Production

PSD UK Ltd.

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, further understand and appreciate the nature of a dynamic faith.

The British Library marks its 40th anniversary

Opinion

Editorial 5

The world, our neighbour Amir De Martino urges Muslims to have more awareness and participation in issues and debates related to our environment

Ali Jawad believes time is up for ‘Brand America’ and its archetypal cultural icon ‘Coca-Cola’

In brief 6 10

26 News & Analysis

Information

info@islam-today.net

Letters to the Editor

letters@islam-today.net

Contributions and Submissions

submit@islam-today.net

Subscriptions

subscriptions@islam-today.net

Muslim scholars and intellectuals meet in Tehran

Claiming our Muslim identity

Politics 30

Alexander Khaleeli talks about how to refute expressions of prejudice against Islam and Muslims

www.islam-toady.net

Contributors

Abdolhossein Moezi

Make me a Muslim

Ali Jawad

Youth Matters

Hamid Waqar

Hannah Smith Khadija Gulamhusein Mohammad Haghir Oliver Leaman

Publisher: Islamic Centre of England 140 Maida Vale London, W9 1QB - UK ISSN 2051-2503

Tahereh Shafiee Taraneh Eskandari Zahra Halabi

A Line in the Sand Mohsen Biparva reviews a book exploring the Franco-British carve-up of the Middle East

Cover

Arts

38 20

‘World Poetry Day’ - an invitation to reflect on the full development of each person’s creative abilities

The artistic work of Zarah Hussain; traditional Islamic geometry infused with a unique and contemporary touch

Seasonal change; a sign of God Abdolhossin Moezi says the Equinox is an example of the balance that can be applied in daily life

Literature

In the spotlight 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.

Muslim Youth: an identity in crisis Only individuals who succeed in resolving the crisis will be ready to face future challenges in life, writes Hanif Lakdawala

Hanif Lakdawala

Mohsen Biparva

The Rise of a Softer Version of War Reza Murshid believes the emergence of a softer version of warfare aims to salve the consciences of modern politicians and those who vote for them

Alexander Khaleeli Frank Julian Gelli

Mali: Intervention with What Intentions? Reza Murshid questions the true intentions of the blue-eyed soldiers who have now occupied Malian land

Tahereh Shafiee talks about problems of generalising the issue of conversion

Ahmad Haneef

Virtuous Cities: from Plato to Medina Revd Gelli claims that the amazing city of grace is not that far away

Life & Community 14

The Chauvinism of Science M Haghir explores what constitutes science

The 2013 International Muslim Unity Conference

Globalising the American Dream in a Bottle of Coke

Feature 42

The Festival of Renewal Anousheh Mireskandari discusses the ancient celebration of the onset of Spring: Nowruz

Masterpiece Geometric Oak sculpture by Adam Williamson

Editorial

Contents Health 44

The Muslim woman’s commitment to her faith and her rights

The medical practice recommended by the Prophet Muhammad(s) as a cure for many medical conditions

Zahra Halabi believes it is high time that Muslim women in western societies are recognised as individuals who have made their own personal choices

Faith 46

The corruptive influence of obscene language

Amir De Martino Chief Editor

Places 62

The oldest air conditioning in the world Taraneh Eskandari illustrates the ingenious ancient Muslim-Persian system of ventilation - ‘The Wind Catchers of Iran’

Passover, Remembering the Exodus Dr Oliver Leaman explains how Passover rituals symbolise both the bitterness of slavery and the building process for Jewish families

Energy drinks The danger of so called ‘energy drinks’

InterFaith 50

Hyper parenting

Spirituality is Intoxication Hamid Waqar warns us that misunderstanding spiritual metaphors could sever a person’s spiritual connection with the divine - the very connection he is trying to achieve

uslims are not strangers to time phases. The prayers we perform five times a day keep us constantly connected to the sequence of time, from days to months and years. Although this year’s extra gloomy and long winter might have given us the feeling that we’re inside an endless time loop, suddenly a sunny day showering us with warmth gives us the opportunity to reflect upon the awaited season of spring and the bounties it brings, highlighting the higher reality of the transcendent God and of our position within creation.

Over sanitising the environment around infants could deprive children of developing a healthy immune system, according to Dr Laleh Lohrasbi

Ahmad Haneef explains why what we say can corrupt the societies in which we live

The World our Neighbour

Hijama

What & Where 66

Listings and Events

TableTalk

Friday Nights Thought Forum

Christians and Muslims in conversation

Islam UK Series, Public Lectures 2013 Centre for the Study of Islam

Dr Najib and Mr Karzai: A Tale of Two Retreats. A lecture by Jonathan Steele

Artificial Intelligence: A No Brainer!

The Andalusi Connection: Muslim and Jewish Thinkers in Islamic Spain

Hannah Smith shows why developing an artificial brain that can convincingly demonstrate all the competencies of a human brain is much harder than it sounds

Yemen Divide - Talk by author and Middle East expert Noel Brehony

International Water Cooperation Day

Islamic thought & philosophy in Confucian terms By Professor William Chittick

A talk by Professor Sachiko Murata, author of ‘The Tao of Islam’

Representations of childhood in medieval Islam (Seminar) The Politics of Business in the Middle East after the Arab Spring (Discussion)

Every drop counts

Art, War & Peace: Responses to Iraq

Khadija Gulamhusein believes it’s time Muslims started caring about the waste of water

Photographs by Numbers: An exhibition of infographics on Iraq Opposition in the Gulf Monarchies: a Second Spring (Lecture) The expanding impact of the Internet and Social Media in the Muslim World

Chapter 29, verse 45 of the Qur’an refers the appointment of man as Allah’s trustee on earthand lends itself to re-interpretation and re-evaluation on the basis of time and place. While many previous explanations about the significance of this appointment and the scope of his vicegerency are valid and correct, there is always something more that we can add. After all this is the inherent strength of a dynamic faith such as Islam. The starting point for the fulfilment of the responsibilities as a trustee of God is to acknowledge His existence and recognise His Lordship above all else. This is a vertical relation between man and God which finds its horizontal dimension in the relationship that humans establish with the rest of God’s creation. There is no doubt that while God has absolute control over all of His creation he has entrusted men and women with the task of looking after their environment. There is a great emphasis in prophetic traditions on maintaining good neighbourly relations. Regrettably we often limit ourselves in considering only other humans as our neighbours and our acts of kindness are offered only to this category of creation. But in fact everything and everyone becomes the recipient of our good actions and supportive disposition. In the Qur’an we are told that one of the effects of prayer is that it leads to righteous actions and this implies justice towards other creatures too. Our environment is important for our religious existence too and the earth we walk upon must not be considered less important just because it is underneath our feet. Earth is a purifying agent in certain circumstances and is the place we prostrate in submission to God. Ali ibn abi Taleb, the cousin of the Prophet Muhammad (s) loved agriculture and at the height of his political power as Caliph never stopped planting trees and cultivating fields.

Revisiting State-Tribe Relations in Yemen (Talk)

Science

The Holy Quran establishes the vicegerency of the human being over the earth and God’s decision to make humans His representatives. But this sign of apparent favouritism can be misconstrued as an outright opportunity to do anything one wishes. This is certainly not the case. The human being, despite his frequent lapses of memory, understands that this God-given position cannot be fulfilled without taking on responsibilities as well being accountable for the trust with which he has been endowed.

Glossary of Islamic Symbols The letters [swt] after the name of Allah [swt] (God), stand for the Arabic phrase subhanahu wa-ta’ala meaning: “Glorious and exalted be He”. The letter [s] after the name of the Prophet Muhammad[s], stands for the Arabic phrase sallallahu ‘alaihi wasallam, meaning: “May Allah bless him and grant him peace”. The letter [a] after the name of the Imams from the progeny of the Prophet Muhammad[s], and for his daughter Fatimah[a] stands for the Arabic phrase ‘alayhis-salaam, ‘alayhas-salaam (feminine) and ‘alayhimussalaam (plural) meaning respectively: (God’s) Peace be with him/ her/ them.

The powerful allegory of the gardens of Paradise in the Qur’an can also be taken as an exhortation to beautify our environment and reflect on the beauty and serenity of our faith in our surroundings and see the signs of God around us. There is no doubt that despite the rich Islamic traditions pertaining to ecology the average Muslim has not fully comprehended the importance of considering our natural environment to be something that needs to be protected and nurtured. It is true that the industrialised nations of the world share the greater burden of responsibility (the US still leads the world in terms of per capita emissions of carbon dioxide) but as Muslims living in the West we need more awareness and participation in issues and debates relating to our environment. Last December an Australian company producing bottled water launched a publicity campaign by attaching a label to every bottle recalling the words of Prophet Muhammad(s): “Do not waste water even if you are at a running stream”. If we truly want to take up the responsibility as the community of the Middle Path we need to do more and as with everything else the starting point is to document our position on the issue. •

News & Analysis UK Policewoman Converts to Islam after Working with Muslims

time, being patient and respectful of others. ‘As I looked into it I saw similarities with Catholicism and also values like looking after your neighbours and valuing the elderly that older people say younger people don’t have any more. ‘I wasn’t looking for any religion at the time but for every question I got answered about Islam I just had five more - I think I fell in love with it.’ Jayne made the decision to tell colleagues she had converted when she wanted to start wearing a hijab to work - and says they have all been supportive.

A mum-of-two has told the British press how she was inspired to convert to Islam – after helping a victim of honourbased violence as part of her job in the police. After speaking to other Muslims on Twitter, she was inspired to give up her Catholic faith to fully convert last year and now lives a completely Islamic lifestyle. She now goes out on her PCSO patrols in Eccles, Salford, wearing the traditional hijab headscarf and makes time up at the end of her shift to attend Friday prayers. Jayne, single mum to a son, nine, and daughter, seven, formally converted last April and now plans to change her name to Aminah. While her children spent Christmas Day at their dad’s so they could still celebrate, she went round to her mum’s – but had to cook her own dinner so it would be halal. Jayne, who joined the police force in August 2009 and lives in south Manchester, said: ‘It started when I had a woman approach me at work who was experiencing honour-based violence. ‘Where I work in Eccles there’s a big mosque and a big Muslim population, so I thought I should find out more about it. ‘I’d thought Islam was all about women being forced to slave away in the kitchen - but found out it was about being generous with your

She is now working with the police force in Manchester to design a regulation police hijab and tunic - as one has never been needed before in the force. Jayne said: ‘I was worried about what my colleagues would think but they have been so understanding. ‘People in Eccles have been great too most don’t even mention it. ‘I just hope by speaking out I can show it is OK for a Muslim woman to work in the police force and also change negative stereotypes about Islam.’

Parisian Women Finally ‘allowed’ to Wear Trousers

Women in Paris have been officially banned from wearing trousers since 1799. However, France’s Minister for Women’s Rights (pictured, wearing trousers) has revoked the law calling it a ‘museum piece.’ The November 1799 decree stipulated that any woman wishing to wear men’s clothing in the French capital had to seek official permission from the city authorities. It was amended twice a century later, when women were given the freedom to don pantalons [trousers] if they were ‘holding the handlebars of a bicycle or the reins of a horse.’ The decree was passed when the working class fashion of wearing long trousers (as opposed to the aristocratic knee-length ‘culottes’) became a symbol of the French Revolution. The rule therefore symbolically barred women from the revolutionary rank and file, known at the time as the ‘sans-culottes’. In 2010, a group of Green Party lawmakers began a campaign to get the old by-law, held in the archives of the Paris Prefecture [police headquarters] and technically still in force, struck off permanently. The group faced surprising resistance from the prefecture, which considered the effort ‘removing a piece of judicial archaeology’ a ‘waste of time’. A fresh application for the decree to be officially removed from the prefecture’s official documentation was made in 2012 by a member of parliament. This time, the request was taken seriously, and the 1799 law was officially confirmed null and void.

Orange County Allows Hijab While in Holding Cells An archaic by-law banning Parisian women from wearing trousers has finally been repealed 214 years after it was originally introduced.

After six years of litigation, Orange County in California settled a religious discrimination lawsuit filed on behalf of a Muslim woman who was forced to remove her traditional head scarf while she was in a courthouse holding cell.

An 11-judge panel of the 9th U.S. Circuit Court of Appeals also said plaintiff Souhair Khatib had the right to wear the scarf unless jailers could show it was a security risk. Orange County officials will no longer require Muslim women in custody to remove their hijab, said attorney Mark Rosenbaum of the American Civil Liberties Union (ACLU) of Southern California. Law enforcement officers will be trained on ordering Muslim women to remove hijabs, and the county will pay $85,000 in damages, fees and court costs. Khatib filed the lawsuit in 2007 against Orange County. She had been jailed for several hours in November 2006 after a judge revoked her probation for a misdemeanour welfare fraud conviction. A trial court judge and a three-judge appeals court panel previously dismissed the lawsuit, saying holding cells are not covered by a federal law protecting the religious practices of prisoners. They held it was impractical in transitory settings such as a holding cell to honour religious practices normally allowed in more permanent institutions such as prisons. But the 9th Circuit judges rejected that argument while allowing the case to proceed. The court did say the county can still argue that security concerns required Khatib to remove her head scarf, if it can prove the order “was the least restrictive means of furthering a compelling government interest.” Khatib and her husband had appeared in Orange County Superior Court to ask for an extension of a deadline to complete community service, which was a requirement of their probation. They were jailed in a cell adjacent to the courthouse. During booking, jailers ordered a tearful Khatib to remove her head scarf, and she spent the rest of her time in the cell covering her head with a vest. Probation was reinstated later the same day. The Orange County Sheriff’s Department issued this statement:

‘The Orange County Sheriff’s Department respects the constitutionally guaranteed religious rights of all persons. As agreed to in the settlement, we have implemented new policies and conducted training with our personnel specific to the wearing of religious head garments. These changes will ensure the security needs of our custodial facilities are met and at the same time respect the religious freedoms of those held in our custody. ‘In addition, the department has established a quarterly meeting with our religious volunteers from the various faiths, including Islam, to ensure our personnel are sensitive to the needs of our inmate population and to find ways to enhance the services they provide. ‘Maintaining the balance of Constitutional guarantees with the safety and well-being of those entrusted into our custody is a dynamic undertaking and we will continue to work with our community partners to meet that challenge.’

Unemployed Bin Laden ‘Shooter’ Now Has Few Job Prospects The Navy SEAL who reportedly killed Osama Bin Laden in the 2011 nighttime raid on the Al Qaeda leader’s

compound in Abbottabad has finally broken his silence. In an Esquire article, Phil Bronstein writes about the man — who’s remaining anonymous - and his attempts to form a post-Osama life. The upshot: with no assistance from the Navy or the government, he’s been left with no insurance, no job, and no security. But he’s got a lot of good stories. Bronstein writes that the SEAL - whom he calls throughout the story, more than a little melodramatically, The Shooter - left the Navy last September, retiring after 16 years. That’s four shy of the full 20, which means no transitional health insurance and no pension. And with no desire to become a security contractor, few job prospects. A call to a video-game company is unfruitful: ‘Right now we are pretty stacked with consultants,’ he’s told. The last job help the Navy offered him was a witness protection-like setup. ‘The Shooter’ has no desire to go public about who he is, for security reasons as much as anything. His wife and kids, Bronstein writes, have been taught home-defence tactics that verge on paranoia, and are considering transferring all titles and bills to his wife’s name, to sever his paper connection to the family. Which means he’s like almost any other veteran finding inadequate institutional support during a difficult transition into civilian life: depressingly common.

Scientists: US, Europe and China Must Act Now Against ‘Dangers’ of Toxic Plastics Scientists are proposing to reclassify the most polluting of plastics as hazardous materials hopefully enabling governments to do something about the 140 million tons of plastic that litter our roadsides, waterways and

News & Analysis materials: polyvinylchloride, or PVC, used in plastic pipes; polystyrene, or popularly known as Styrofoam; polyurethane; and polycarbonate, a hard plastic used in making baby bottles, electronics and appliances. ‘We feel,’ the group writes, ‘that the physical dangers of plastic debris are well enough established, and the suggestions of chemical dangers sufficiently worrying, that the biggest producers of plastic waste - the United States, Europe and China - must act now.’

Jewish Extremists Vandalise Ancient Muslim Graveyard in Jerusalem

The vandals had also written derogatory comments about the Prophet Muhammad(s) on the tombs, some of which date back to the 12th century. Price tag is a euphemism for hate crimes carried out by Israeli extremists who target Palestinians or Arabs and their property. Such incidents often take place in retaliation for Israeli government moves to dismantle unauthorised settler outposts. The latest vandalism is apparently linked to the removal of six caravans from the Maale Rehavam outpost in the southern West Bank a day earlier. The move sparked angry protests by settlers and their supporters in and around Jerusalem. There have been several attacks on Mamilla graveyard, known in Arabic as Ma’man Allah cemetery, which dates from the 12th century and is the resting place of several Sufi saints.

shorelines each year.

‘We believe that if countries classified the most harmful plastics as hazardous, their environmental agencies would have the power to restore affected habitats and prevent more dangerous debris from accumulating,’ says the report. The proposal initially targets four kinds of plastics composed of the most toxic

In the image, two-year-old Suhaib Hijazi and her three-year-old brother Muhammad are being taken to a mosque for the burial ceremony, after they were killed when their house was destroyed by an Israeli missile strike. ‘Their father’s body is carried behind on a stretcher [and] their mother was put in intensive care,’ says the Amsterdambased World Press Photo. ‘The picture was taken on November 20, 2012 in Gaza City, Palestinian Territories.’ World Press Photo, one of photojournalism’s most prestigious contests, issued awards in nine categories to 54 photographers of 32 nationalities.

Ethiopia State TV Airs Jihadi Film amid Sensitive Muslim Protest Trial

Gaza Mayhem Photo Garners World Press Photo Prize

In a piece published in the journal Nature, the international group of scientists argue that by reclassifying the most harmful plastic waste as hazardous material - much like chlorofluorocarbons, or CFCs, were in 1989 - environmental agencies will be better equipped to regulate the waste and research less destructive alternatives. ‘The United States, Europe, Japan and other nations classified plastic as solid waste, treating their disposal much like food scraps or grass clippings,’ said report co-author Mark Anthony Browne. ‘It’s an outdated view that plastics are inert, ignoring scientific evidence that plastic debris is laden with highly toxic pollutants.’

this year’s World Press Photo photojournalism contest.

Jewish extremists scrawled anti-Arab graffiti on the headstones in an ancient Muslim cemetery in west Bayt-ulMuqaddas (Jerusalem). ‘The words ‘‘price tag’’ and Stars of David were scrawled on around a dozen tombs in the Muslim cemetery in Mamilla in central Jerusalem,’ a police spokeswoman told the press.

Photographer Paul Hansen, of the Swedish daily Dagens Nyheter, has won the 56th World Press Photo for a picture of a group of men carrying the bodies of a young brother and sister through a street in Gaza City. The children were killed in an Israeli missile strike last autumn. ‘The strength of the pictures lies in the way it contrasts the anger and sorrow of the adults with the innocence of the children. It’s a picture I will not forget,’ says Mayu Mohanna, a jury member at

Ethiopia, a US ally in the battle against Al Qaeda-affiliated militants in Somalia, added to mounting worries about religious discord in the diverse east African state by screening a provocative documentary on Islamic extremism.

TV at peak hours and associated local Muslim protesters now on trial with militant groups such as Nigeria’s Boko Haram movement and Somalia’s Al Shabab, as well as unrelated Ethiopian militants. Currently, 29 leaders of a Muslim protest movement, and representatives of two Islamic charities are on trial in Addis Ababa, facing charges of plotting violence to create an Islamic state. The trial is being held behind closed doors in order to protect some 200 witnesses, according to the government. The Muslim defendants were arrested in August after nearly a year of nonviolent protests over what they allege is unconstitutional Ethiopian state meddling in Islamic affairs. Experts on Ethiopian affairs who have viewed the film have stated that the susceptibility of Muslims in Ethiopia to radicalisation is slim and that the film would appear to ‘delegitimise’ peaceful political disagreements by Muslims and set up the possibility of a ‘backlash.’

Local police told the press that he was “found walking in the streets” and taken to “the station for his own safety”. The police also alleged that he has since been released and returned to his home village on the outskirts of Sittwe. But local sources said they had been told by a police officer that he would not be released soon and that his detention was specifically designed to prevent him from meeting Quintana.

The Muslims who protested for nearly a year are led by a 17-man committee from the Awalia Muslim Mission School.

Aung Win has helped a number of international media groups travel to the restive state in western Burma, where Buddhists attacked the stateless Muslim Rohingya minority last year.

Those on trial say the state is fearful of a perceived new radical Islamic impulse and is attempting to strengthen its control of Ethiopia’s main Islamic national council.

Local sources say that over 25,000 Burmese army troops have since been deployed to the region to enforce segregation between the two communities.

Prominent Rohingya Activist Detained in Burma

Ethiopian Muslims are furious about the film, which they say dishonestly blurs the distinction between legitimate political protest and violence by using lurid images of foreign terrorists that have nothing to do with them. The programme, Jihadawi Harekat (Holy War Movement), ran on state

many international journalists travelling to the conflict-torn Arakan state in western Burma, has been detained by authorities in Sittwe, Burma. Aung Win, an ethnic Rohingya with Burmese citizenship, was arrested on his way to Sittwe’s Muslim quarter, Aung Mingalar. Local sources say he was hoping to meet with the UN Special Rapporteur for Human Rights in Burma, Tomas Quintana, who was spending a week travelling through Burma, including the volatile Kachin and Arakan states, in a bid to assess the country’s human rights situation.

Aung Win is an outspoken critic of the treatment of Rohingyas in western Burma, and has featured in several international media reports about last year’s violence. Since the first outbreak of clashes in June 2012, more than 1,600 Rohingya Muslims have been arrested, including many community leaders with ties to the international media. Some 800,000 Muslim Rohingyas live in western Burma, where they are denied basic human rights, including citizenship and have been described by the UN as one of the world’s most persecuted minorities. •

A prominent Rohingya human rights activist and interpreter, who has helped

lue skies and snow-capped mountains provided the background for the International Muslim Unity Conference held in Tehran from 27th to 29th January 2013. Hundreds of delegates from across the Muslim world attended the three-day conference organised by the World Forum for Proximity of Islamic Schools of Thought. This annual event has been running for 26 years and is timed to coincide with the birth anniversary of the Prophet Muhammad(s). The conference provides an opportunity for Shia and Sunni dignitaries from over 100 countries across the world to come together to study the challenges

faced by Muslims and devise strategies for the removal of obstacles in the way of unity and mutual cooperation. A total of 1000 thinkers as well as political and cultural figures, including scholars from Al-Azhar University, Grand Muftis of Sudan, Tunisia and Syria, were among the participants of the 2013 conference.

A major part of the conference revolved around the topic of the Islamic Awakening and the popular uprisings in the Arab World. Among the pressing issues faced by the world Muslim community, the re-emergence of an exclusivist attitude among small but well financed groups was identified. Known as Takfiris (those who regard

fellow Muslims as infidel) these groups promote disunity and hatred towards whoever does not subscribe to their ideology. The participants were unanimous in describing them as a direct threat to Islamic unity. The growing trend in the Western media to offend Muslims and attack Islamic sanctities also featured on the

agenda. Participants also discussed the ongoing crisis in Syria. On the final day of the conference, delegates and committees called for the establishment of a Union of Scholars to work towards doctrinal proximity, as well as the setting up of organisations to safeguard Muslim womenâ&#x20AC;&#x2122;s rights worldwide.

The conference also proposed creating mechanisms to increase cooperation between Muslim businessmen and entrepreneurs. The World Forum for Proximity is an international organisation. Its principal aim is to create unity and solidarity among Muslims worldwide, regardless of their schools of thought.

Programmes such as this are not designed to find final solutions to long term problems but are a forum for interaction providing the opportunity for scholars and activists around the world to share ideas, information, strategies and action plans to be implemented at a local level. â&#x20AC;˘

By Alexander Khaleeli

ate last year on the New York subway - the same subway where Pamela Geller ran an Islamophobic ad campaign – a Hindu man was pushed in front of a train and killed because his assailant thought he was a Muslim. Speaking a little over two years ago, the British parliamentarian Baroness Sayeeda Warsi, warned that Islamophobia had passed the “dinner-table test” - meaning that openly expressing prejudice against Islam and Muslims had become socially acceptable. According to the 2011 census, Muslims make up more than 5% of the UK population (with some 60,000 converts to Islam amongst them), making them Britain’s largest and most visible minority. And though Islam continues to thrive in spite of the persecution and discrimination its followers have suffered in the wake of 9/11, a crisis looms on the horizon. Even though all the research shows that Muslims feel a strong bond with their homeland and even though Muslim public figures abound - journalists, politicians and athletes (including some Olympic gold medallists) - a growing number of British people see us as “not-British.” It is all too easy to dismiss this as a reactionary fear of change, but we would do well to remember that the process of “othering” a minority is an essential step towards persecuting it. It is politicians and the media who are manufacturing the image of Muslims refusing to integrate into British society. Sometimes commentators distort facts to blame crimes and other social

ills on Islam and at others they resort to outright lies and fabrications - who can forget the Daily Star’s infamous “Muslim loos” story? We are cast as segregating ourselves in inner-city ghettos (or, paradoxically, ‘colonising the suburbs’), scrounging benefits and being predisposed to criminality. Unless we take action, this trend of anti-Muslim prejudice will not subside of its own accord. In Britain and throughout the West, Islam is here to stay. Muslims are lawabiding, productive members of their societies whose sense of belonging is just as strong (or, in some cases,

stronger) as any other citizen of their country. We have spent far too long on the defensive - apologising for ‘extremists’ and trying to make our religion seem as non-threatening as possible. No more. It is time that we as Muslims showed that will no longer allow ourselves to be marginalised or made the victims of crude Islamophobic attacks. It is time we took the initiative. Part of the problem with the defensive posture we have adopted over the years is that we spend far too much time talking about how great Islam is and how much we love our countries and not doing anything about it. It is our own laziness, apathy and inactivity that has allowed journalists and politicians to cast us in a negative light. While it is important for us to energetically protest against Islamophobia at every opportunity, we must not make ourselves into perpetual victims. If we want people to view us and Islam correctly then it is up to us to provide a different image for them to look at. We all recently saw an excellent exam-

ple of how not to take action in a group of young men patrolling East London and ‘enforcing’ their own vision of Islam on hapless passers-by. In what should only happen in a dark comedy like Four Lions, women were harassed for not covering up and alcoholic beverages confiscated because - the do-gooders shouted - “this is a Muslim area!” Never mind the fact that Enjoining the Good and Forbidding the Evil (al-amr bi al-ma’ruf wa al-nahi ‘an al-munkar) has conditions for being applied, clearly these young Muslim men thought that they could just force everyone to follow Islam and - by magic - everyone would realise how wonderful it was. Thankfully, in the same week we saw a better example of how to promote Islam - Muslim snow patrols. In Newcastle and Leicester, the local Muslim community took to the streets to clear the heavy snow and ice that had accumulated on the roads after heavy snowstorms in their areas, and to direct traffic, sometimes even putting themselves in danger by pushing cars and heavy vehicles up hills in the freezing conditions. The amount of goodwill that initiatives like this generate for Islam and Muslims should not be underestimated; after witnessing the efforts of this community, one man wrote to a local Leicester newspaper: ‘I want to thank your community for the most amazing selfless act ….it has truly moved me and has changed my attitude and I am feeling very humble today… At 52, I have grown up with prejudice in my heart… A bit of snow and community spirit has changed my outlook on many things. I thank you from the bottom of my heart.’ In contrast to the aggressive shouting and threats of the young men in East London attempting to impose their vision of goodness on other people, the communities in Leicester and Newcastle showed others the goodness in their own hearts by helping their fellow man. In doing so, they provided a positive image of Islam to counter what the media usually portrays. This

was in the spirit of the sayings of Imam al-Sadiq(a) who said: ‘Invite people [to your faith] without using your tongues, let them see piety, struggle, prayer and goodness from you, for indeed that is what invites them.’ At the time of the Prophet(s), people were not only drawn to Islam because the Prophet and his followers had compelling arguments for them to hear, but because they saw that the Muslims were good people whose actions matched their words. In subSaharan Africa and the Far-East, Islam was not spread by a mighty empire, but by travelling merchants. When people saw that Muslim traders were honest in business dealings and pious in their observance of their religion, it naturally led them to take an interest in Islam. The best advertisement for our faith is not a billboard, but our own deeds as Muslims. Islam has a great deal to offer Britain today, whether in its commitment to strong family values or sense of community spirit, and our duty is to demonstrate its lofty teachings in everyday life and practice. Imam ‘Ali (a) said: ‘People are enemies to that which they do not know.’ The situation we find ourselves in today means it is now more important than ever to show people the true beauty of Islam. And as we have seen above, the best way to do that is not through words but through actions. If instead of reacting to attacks, we took the initiative - whether through high-profile collective campaigns or our own small, individual efforts - to make a positive contribution to our societies, it would go a long way to refuting the hate-filled rhetoric of the Islamophobes and, in turn, to attract people to the teachings of Islam. It might even make some people glad to know that one out of every twenty Brits is now Muslim. • Alexander Khaleeli is a researcher and student in the Hawza ‘Ilmiyyah of Qum, having earned his MA at the Islamic College in London. He also translates Islamic texts into English.

Sometimes they are so tight that converts find it difficult to break into these circles. Some converts try to form their own small communities away from the existing ones but in doing so risk further isolation from the mainstream. While Islam with its practices and theology fulfils the spiritual and personal needs of the newcomer, the requirement for a healthy social life demands a degree of interaction with the larger community and this cannot be built overnight. In cases where rejection from families and friends is an issue, the importance of the adoptive community in fulfilling this social fuction acquires great importance. In the process of embracing a new faith converts face many questions and issues. Textual and theoretical knowledge should be obtained to form the basis of an informed choice rather than accepting popular culture and customs. There is a pressing need for step by step guidelines to deal with these issues and for communities to be educated to deal with ‘newcomers’ in a culturally aware and tactful way.

he recent production of the BBC ‘Make Me a Muslim’, aired on BBC3 in February, showed the difficulties converts to Islam have to endure in the process of embracing their new-found faith. The documentary was a lifelong wish of its producer and director, Emily Hughes. The growing numbers of young British women converting to Islam fascinated her. So she set out to find out why girls are giving up partying, drinking, and the freedom of wearing whatever they want for ‘a religious based lifestyle’. However for Emily, as for many other non-Muslims, the fascination of women converting to Islam lies in their fundamental decision to take up hijab and the Islamic dress code. There is an underlying assumption that somehow the way to make someone Muslim is to convince them to cover up. While the dress code is of fundamental importance in Islam it is not the starting point. The first stage of the journey towards Islam is at a spiritual level with

a desire to find answers to theological questions as well as philosophical ones and to explore a worldview with which one can better identify. The dress code is only the second stage of the process of identification with the new found faith. Wearing the Islamic dress marks the beginning of the third stage which is no less arduous than the previous ones. Converts change their religion, their way of life and their culture; some even leave their families and friends. Human beings are creatures of habit and are resistant to change. If changes occur in someone’s life, especially in something as profound as religion, one might suddenly find oneself considered an outcast by the same people with whom one has lived and loved. Some converts manage to keep their connection with their families intact and succeed in making them accept their conversion. However there are many cases where in order to be free to perform their new religious duties, converts have had to leave their families and friends behind. In such cases the

new life brings anxiety and anger for their families who may develop some form of hatred towards the religion itself. I have come across many converts who have tried to introduce a better understanding of Islam to their families and friends. Whilst this would seem a natural consequence of embracing a new faith it is not always easy to talk to family members. A mother whose daughter has become Muslim may be distraught at seeing her dream of a traditional church wedding evaporate. Some minds are imprisoned inside the limitations of societal expectations making it difficult for people to challenge these cultural boundaries. In addition to all the above, new converts have to integrate into their new correligionist communities, which sometimes proves less straightforward than it seems since each community has its own particularities. Communities tend to form their groups based on the commonality of their culture, language or religious affiliations.

The Prophet(s) promised great rewards for those who help people to become Muslims. Indeed he is reported to have said: “Whoever becomes a cause for a man‘s converting to Islam is guaranteed entry into Paradise.” Upon entering the fold of Islam purely for the pleasure of God, all previous sins are forgiven and one starts with a clean slate. In response to a person who in accepting Islam had placed a condition upon the Prophet that God should forgive his sins, the Prophet said: “Do you not know that accepting Islam destroys all sins which come before it? “ The person who genuinely embraces Islam does so to please God. H/her decision might be inspired by many aspects of the religion, including its cultural and popular expressions. But it is doubtful that the western fascination with covering up is in itself a sufficient reason for the soaring rate of conversions to Islam. •

Youth Matters

deepest resource to do so - our core spiritual Self. The great spiritual sages of all traditions say that our loneliness lies in the ignorance of our spirit, the core of our being. When we become aware of this self, we experience the mystery of life, the unbroken and unending connection we have with each other and with the universe. We become fully conscious of the universal Spirit that flows within and through us.

Muslim Youth:

an identity in crisis

Picture life like a large oak tree filled with leaves, twigs, and branches. Our ego-sense of self makes us feel like we are a leaf of this tree. When the winds blow, the leaves brush against each other. Sometimes this is a pleasant experience and sometimes it is very unpleasant.

Only individuals who succeed in resolving the crisis will be ready to face future challenges in life, writes Hanif Lakdawala

he genesis of the crisis in the urban areas and amongst the Muslim middle class is that many Muslim youths are coming home to an empty house. Television, the internet and video games have become the teachers and influencers of our youth. Ask any educated Muslim middle class youth aged between 20-22 what he expects from life. The majority will answer that they want a secure, high paying job and a settled family life. Repeat the same question to Muslim youth aged between 27-39 and the answer will be emotional stability and independence from a mechanical life. The rat race is taking a heavy toll on the Muslim youth of today. Erik Erikson, the psychologist who coined the term ‘identity crisis’, believes that identity crisis is the most important conflict human beings encounter when they go through eight developmental stages in life. According to Erikson’s theory of developmental stages, the onset of identity crisis is in the teenage years, and only individuals who succeed in resolving the crisis will be ready to face future challenges in life. But the identity crisis may well be recurring, as the changing world demands that we constantly redefine ourselves. Erikson suggested that people experience an identity crisis when they lose “a sense

of personal sameness and historical continuity”. Given today’s rapid development in technology, global economy, and dynamics in local and world politics, identity crises are expected to be

The youth of today are not interested in what the community does not have. They can be motivated by well-defined short and long term do-able initiatives. more common now than 30 years ago when Erikson formulated his theory. Unfortunately the community is focusing on the past and screaming at the top of its voice for what it does not have. The need is to focus on the future, and

on what we can strive for and achieve. The youth of today are not interested in what the community does not have. They can be motivated by well-defined short and long term do-able initiatives. In other words, the community needs micro projects so that Muslim youth can contribute and see for themselves the community progressing and restoring its self-esteem. Psychologists have identified three destructive conditions of the mind: fear, self-hatred and loneliness. These conditions are like fire-breathing dragons that usurp the creative force of the mind and corrupt our resources, creating disease, unhappiness, and suffering. These can be so powerful that we feel helpless before them. We don’t realise that we are the source of their power, and that we can take it away from them. Most of us think of loneliness as being

apart from loved ones, having no one with whom to share our feelings, hopes and dreams, our fears and concerns, and our experiences. The more unable we are to communicate our inner thoughts and feelings, the lonelier we feel.

into this world alone, we die alone. No one feels our pain or our joy, nor do they digest our food, breathe for us, or feel what we feel. Even though we may communicate and share these experi-

To solve this problem, we gather loved ones, build friendships and join clubs and organisations. We think that if we have friends and family and people around us who love and care for us, we will never be lonely. But it doesn’t work. As rewarding as family and friends are, they do not keep us from being lonely. They only distract us from our loneliness. We think that loneliness involves our relationship with others. But it really involves our relationship with ourselves. It arises out of our sense of individuality.

It is time the Muslim leadership took the initiative and allowed Muslim youth to meet and explore their ideas and share their experiences.

Our life experiences seem to confirm that we are truly alone. We are born

ences, it is still ‘me’, the ego-sense of individuality that tells me that I am alone. We don’t experience any ‘self’ that is connected to, or a part of, any other self. We can conquer this dragon of loneliness, but we must turn to our

It is time the Muslim leadership took the initiative and allowed Muslim youth to meet and explore their ideas and share their experiences. The voice of our youth must be heard, interpreted, understood but also counselled and assisted in the growth process. Simply ignoring the problem won’t fix it. Unfortunately the community does not have any set-up where our youth can associate and rediscover themselves. On the one hand, the community is focusing on education and material acquisition; on the other hand the community is bankrupt as far as the spiritual well-being of the Muslim youth is concerned. Hence, a major crisis stares us in the face. We need to think up initiatives whereby the community can help more young people to uncover their true potential and sense of self. Thereby, we may reduce the incidence of violence that occurs from youth who are searching for recognition, who use this as a means to alleviate the pain and anger they feel at being taunted, abused or ignored. We must learn that in positive self-identity and discovery of the self come respect and success. By respecting Muslim youth they will grow into productive and reputable citizens, and will likely impact greatly on the world of tomorrow in a positive way. •

ARTS Editor Moriam Grillo

LITERATURE

In Aristotle’s Poetics, Aristotle described poetry as having three separate genres: epic, tragic and comic.

WORLD POETRY DAY Moriam Grillo is a visual artist, broadcaster, author and part time art teacher. She holds Bachelor degrees in Photography & Film and Ceramics. Her current work involves two public Islamic commissions.

‘World Poetry Day is an invitation to reflect on the power of language and the full development of each person’s creative abilities ‘. UNESCO In November 1999, UNESCO [United Nations Educational, Scientific, and Cultural Organisation] designated World Poetry Day to be held on March 21 each year. The day was established to celebrate the important role of poetry in the arts and in cultures throughout the world. The day itself is used to focus on promoting a return to the oral tradition of poetry recitals, as well as strengthening the association between poetry and other forms of expression, such as music, and painting.

He believed “the greatest thing by far is to be a master of metaphor” Whether poetic, prosaic, or metaphysical the language of poetry and prose is traditionally filled with deeper spiritual meaning which is both symbolic and allegorical. Whether we look at the works of Shakespeare or indeed the parables mentioned in the Holy Quran we are reminded that heightened speech was used extensively within former civilisations. Language in its purest form was hinged on metaphor and laden with inner meanings, used to inform, remind and relay narrative traditions. The rhythmical slant was used to assist memorisation and hold the attention of those listening.

“Memories of another time still come

Poets may be invited to read and share their work to audiences in public spaces, such as book shops, cafes, universities and schools. Exhibitions and poetry evenings are often held to showcase the work of specific poets; living or in memoriam. Awards and other forms or recognition can be incorporated to honour poets and their work.

Through my window shade, as I dwell upon

To me and fill my mind, with thoughts Of you when you were young. I lie awake ‘Till the morning sun comes creeping Mistakes I’ve made. What I would give to Go back in time and feel you’re little Hand in mine. To cherish each fast and Fleeting day. To hold you close and kiss Away, each pain that life will have in

“after summer’s rain God’s promise is remembered glorious rainbow” Genesis 9: 8-17

Store and try to give you so much more. You are part and will always be, imbedded in the soul of me. While I’m

[Haiku]

Here, I want to say, that I’ve loved you Each and every day and when my time on Earth is gone.

“A moment of happiness, you and I sitting on the veranda, apparently two, but one in soul, you and I.

what it is to be a thin crescent moon. You and I unselfed, will be together, indifferent to idle speculation, you and I.

The privilege was mine to have been your Mum”

We feel the flowing water of life here you and I, The parrots of heaven will be cracking sugar With the garden’s beauty and the birds singing. The stars will be watching us, and we will show them

as we laugh together, you and I. In one form upon this earth, and in another form in a timeless sweet land.” Rumi

The artistic work of Zarah Hussain is based on traditional Islamic geometry which she infuses with a unique and contemporary touch.

Thoughts of You

Government agencies, educational institutions, community groups and individuals are encouraged to get involved in promoting or participating in the event. It is an opportunity for children to be introduced to poetry with lessons relating to poets and their craft. It is also a time for older students to spend time examining the text of poets and learning about different types of poetry in form and content.

The Rainbow

IN THE SPOTLIGHT Zarah Hussain

When you think of poetry what comes to mind for you? Keats, Byron, Wordsworth? Or perhaps; Homer, Rumi or Mirdad? Whatever you have a penchant for, World Poetry Day is chance to revisit those and discover new ways of literal expression that will enhance our everyday life experience.

er approach is both witty and refreshing, taking key elements of geometric construction and introducing new ways of seeing and conveying the whole in abstraction. She began her career as a painter after completing a Masters degree in Islamic Art at the Prince’s Foundation, formerly the Visual Institute for Traditional Arts [VITA]. Her creative focus has developed from traditional Islamic geometric patterning which she approaches in her own unique, painterly style. Hussain explains: “As a Muslim artist born in the West, I am engaged in an exploration of spiritual and visual expression. My art is an extension of my spiritual belief and so is founded on the bedrock of Islamic tradition. While this tradition is ancient, I feel the need to make sense of it in the world around me, and my place in it.” Islamic geometry has a sound historical context in its decorative formatting which can be seen throughout mosques and palaces in the cultural heritage of Islamic lands. More recently, this art form has become a craft which is objectified through the trend of framed extracts which are created and acquired by admirers for their beauty and sophistication of the complexity embodied in its elemental construction. Although the geometric pattern is essentially based on angular shapes, its beginnings are rooted in the circle. Each pattern builds upon a series of circles which run alongside one another, with the sequential point of development being the radial position of the previous circle. This specified part in the radii is used to create an area at which each circle is conjoined with the next. The subsequent geometrical lines and angles simply relate to the definitive points outlined by

HERITAGE MASTERPIECE the connecting circles and are used to develop a congenital layer deriving from simple curves to lines and angles, which eventually become multidimensional shapes. She adds, “In my work, the focus on geometrical art based on the eternal truths hidden in patterns and numbers, allows me to explore the gap that exists between eastern and western traditions of art. As well as the gap that exists between visual and spiritual art forms.” The journey from a simple starting point to the complexities of the final outcome is part of the relationship between the macro cosmos and microcosms prevalent in the inner meanings of Islamic art and heritage. These inner teachings dominate her work adding a sense of power and dynamism which is both arresting and peaceful at the same time. But where does her inspiration come from to create such unique interpretations? “I am inspired by the saying in Islam that ‘God is Beautiful, and loves all that is beautiful’. It is with this maxim that the Muslim artist produces work of breathtaking beauty, to help humans contemplate the divine and its majesty. Through this, we seek a union or return to the very source of beauty.” Hussain maintains the integrity of the circle in her painting whilst developing patterns that portray the natural progression toward geometric form. Her work at first glance seems to celebrate the circle by allowing its subtle form to dominate all else through her use of colour. Using a pallet that is coloured by her own design Hussain manages to remain integral to her craft, whilst shifting away from the confines of traditional Islamic tones. Hussain says that by using the full language of geometric abstraction derived from traditional Islamic art, she feels she is merging two artistic traditions; creating a semblance between Islamic pattern and western abstract art. She has mainly used traditional painting materials such as oil on gesso or gouache on paper to create her imagery. But more recently, her work has been developed using light projection. Through this medium Hussain is able to compose work on a monumental scale. “There is an experience of connection and understanding that lies outside our intellect, but is within our hearts. Many of us are searching for that re-occurring spiritual spark and ultimately, it is the search that unites us.” Zarah Hussain.

here is something about the way space is accommodated by an object that makes the object itself more vital and dynamic. It is an unspoken truth, an intangible notion that engages us by integrating new ways of seeing alongside our own established ones. When initiated successfully, that something (see Heritage) draws the viewer out of their comfort zone and forces them to look anew at forms that question set spatial preconceptions. In this vein, Williamson has succeeded. His untitled structure made from solid oak sculpted blocks, lends to us a reinvigorated way of accessing our cognitive faculties. Developed from two dimensions, through geometrical drawings that have influenced architectural building within Islamic environs, this three dimensional sculpture has taken on a life of its own. Not only are we able to understand this complex structure through its enlarged simplicity, we can observe the subtlety of its root in the golden number from which it is born and is still so latently yet majestically hinged. Observing this piece from afar, I am reminded of the sacred narrative of Jacob’s ladder and all the metaphors that allude to transcendence from this earthly plane to enlightenment and Divine engagement. Knowing something of Williamson, I am aware that his work is influenced by the esteemed scholar Martin Lings, and so in turn, his work is infused with the inner meanings that govern Islamic jurisprudential thought. A real work of art arouses a sense of marvel and wonder in the viewer, whilst provoking a journey of thought and subsequent understanding, which leans to a correlation between engendered meaning and personal interpretation. By observing each wooden facet interlinked with its neighbour, I am also reminded of the brotherhood of Man and the inherent need we have for each other. Whether it be familial, societal or global; we are all connected, and nurtured in subtle or other ways by our shared sameness. So, perhaps what strikes me most about this masterpiece is its ability to reflect our human connection and a possibility to live together with harmony and balance, whilst engendering peace.

Adam Williamson is an award winning sculptor; he is also a skilled geometer, stone/wood carver and practicing artist in many media. Williamson has been commissioned by among others:- HRH the Prince of Wales, Oxford University, Shakespeare’s Globe London, Kew Gardens, London Zoo, Westminster Abbey, Pakistan Embassy,

Diwan Saffiy al-Din al Hilli Diwan is a collection of poems by Saffiy al-Din al Hilli. These poems were often composed and collected in the imperial courts of various sultanates and were very well known for their ability to inspire. Saffiy al-Din was one of the leading poets of his time. The displayed copy is written in a beautiful Naskh script. The frame lines and titles are drawn in red ink.

THE PLACE TO BE The British Library The British Library located next to St Pancras Station in King’s Cross, London will be forty years old in July. It is a very peaceful enclave that serves as a retreat from the world via worldly exploration, if that is possible! The library was initially an adjunct to the British Museum with its reading rooms accommodating the circular mezzanine from 1973 until it was moved to its present purpose-built premises in 1997. Housed within its well-visited walls are 150 million items from many countries in many formats increased by new publications each year. Every book published in the United Kingdom will have a copy catalogued at the British Library for posterity. There are catalogues of historical value in the form of books magazines, papers, and tape recordings to name a few. Exhibitions run throughout the year. One of the current exhibitions explores Mughal India and runs until April. •

British Council and Foreign Office in Vienna.

Opinions

he quest for the acquisition of human knowledge is not a new phenomenon and has been going on for millennia in all societies. However, in ancient times this human activity was considered a branch of philosophy, along with mathematics, cosmology, ethics…and epistemology. Epistemology discusses the methods by which we acquire knowledge and scrutinises the basis of our knowledge claims. This article is therefore a discussion of the epistemological basis of what has come to be known as scientific knowledge. Since the time of Greek philosophers, especially Aristotle, for about two thousand years, science, as a method of the acquisition of knowledge, was a sub-branch of philosophy, totally controlled in all its aspects by the Catholic Church. With the advent of modernism, beginning at around the end of the 15th and the beginning of the 16th centuries, this conception of science began to change. Historical events in Europe such as the Renaissance, the Reformation, the Industrial Revolution, the French Revolution, etc. all contributed to the formation of what we now know as science and its way of being done: the scientific method. Nevertheless, philosophers of science have not yet been able to provide an adequate account of how science actually works, that is, how we can claim to know something. The pre-scientific philosophical attitude towards knowledge acquisition was based on deductive reasoning, that is, deducing particular truths on the ba-

However, the history of science has shown that paradigms change. For example, the Newtonian paradigm in physics gave way to Einstein’s. Kuhn calls this a Paradigm Shift and argues that scientific activity at any one time is influenced by the body of already accepted ideas about the science of that particular time and is subject to change only when a new shift is brought about. Thus, it is the ideas and the body of each particular epoch that decide what finding is scientific and what is not. The bias in each epoch favouring its own paradigm prevents the formation of new scientific ideas and so, in this way, each paradigm is inadequate for new discoveries outside of its borders.

sis of general principles, e.g., this swan is white because all swans are white. This model does not work when we encounter a black swan. The inadequacy of this approach in the complex world we know today is self-explanatory. Then came the 16th Century and the modern philosophies of Kant, Descartes, Locke and others. These philosophers collectively (even if from different and sometimes opposing positions) brought about the idea that the physical world is knowable to the human intellect and, thus, produced the inductive method of knowing, which works from the inducing of particular instances to general truths, e.g., all swans are white because this particular swan and others we have seen are all white. Here, too, the problem of encountering a black swan remains. This approach aims at the production of universal laws (such as the law of gravity) built on the grounds of repeated observations. Scientific theories are thus tested over and over again and if observation of these tests keeps producing the same results repeatedly, that theory can be added to the body of human ‘knowledge’. Without even attempting to discuss the distinction between the physical and human worlds, that is, without distinguishing between objective (science)/ subjective (human) duality, or between natural (physical) and social (human) sciences, there are still many problems with our modern conception of science, as many philosophers of science have highlighted, each emphasising their own views of science’s shortcomings. In the 20th Century, for example, for Karl Popper and his hypothetico-

Another, radically different, idea as to what constitutes science is put forward by Paul Feyeraband in his Against Method. Here, “science is an essentially anarchic enterprise…: theoretical anarchism is more humanitarian and more likely to encourage progress than its law-and-order alternatives. The only principle that does not inhibit progress is: anything goes”.

deductive model of science, all knowledge is provisional and nothing can ever be taken as completely certain. In this model, a deductive observation of phenomena leads to the formulation of a theory about those phenomena. This theory is then used to hypothesise about whatever aspect of phenomena that interested the scientist. For example, on the basis of our observation of the earth revolving around the sun we can theorise that the earth revolves around the sun once in every 365 days. We can then hypothesise that, given the Earth’s four seasons, each season takes three months or ninety days to complete. The hypotheses are then put to the empirical test, thereby testing the

whole theory. What must be aimed at is not the confirmation of the hypotheses, but rather, their falsification. In other words, methods must be devised that aim to prove a theory false rather than true. If falsified, the theory is rejected, if not, it may be provisionally accepted whilst more methods can be devised to further apply falsification. In this way, the defining characteristic of science is its principle of testability. Theories that are not testable are deemed unscientific; hence, (e.g.) Marxism and Freudian psychology are not sciences. Thomas Kuhn, another 20th Century philosopher of science, in his The Structure of Scientific Revolutions, argues that science is not the ordered ac-

cumulation of tested theories. Rather, most of the time, scientific research, or what Kuhn calls ‘normal science’, takes place within the parameters of a dominant paradigm; that is, a set of assumptions - whether it be, ‘the earth is flat’ or ‘global warming is a fact’- from which are generated a particular set of research questions. The point here is that a dominant paradigm decides what kinds of questions can arise and thereby blocks the way for other sets of questions and assumptions. In other words, normal science does not challenge the dominant paradigm, the already given and taken-for-granted assumptions from which, in the first place, research questions arise.

‘“…[W]e may use hypotheses that contradict well-confirmed theories and… advance science by proceeding counterinductively. The consistency condition which demands that new hypotheses agree with accepted theories is unreasonable because it preserves the older theory [against newer and maybe even], the better theory. Hypotheses contracting well-confirmed theories give us evidence that cannot be obtained in any other way. Proliferation of theories is beneficial for science, while uniformity [of scientific research] impairs its critical power. Uniformity [of science] also endangers the free development of the individual [scientist]”.’ ‘“There is no idea…that is not capable of improving our knowledge…political interference…may be needed to overcome the ‘chauvinism of science’ that resists alternatives to the status quo. No theory ever agrees with all the facts in its domain…Facts are constituted by older ideologies and a clash between facts and theories may be proof of progress”.’ •

“The twenty-first of December 2012 is the end of selfishness, of division. The twenty-first of December has to be the end of Coca-Cola and the beginning of mocochinche (a local peach-flavored soft drink) ... The planets will line up after 26,000 years. It is the end of capitalism and the beginning of communitarianism.” David Choquehuanca, Bolivian Minister of External Affairs

he unprecedented rise of global brands in recent decades has been viewed as one of the prime manifestations of globalisation. The advent of a truly universal consumerism and its effect of homogenising tastes, ideals, values and social patterns - in short, culture - has evoked much debate and controversy. Put more directly, the phenomenon of globalisation has been viewed as the latest onslaught of westernisation (read: Americanisation) against developing nations through which local cultures and economies have been crushed under the juggernaut of unrestrained capitalism. The words of the Bolivian minister of external affairs, quoted in Forbes magazine, provide an intriguing insight into the complex interplay between globalisation, culture and capitalism, and how this is perceived by an ‘alternate’ consciousness. Since the 1990s, social scientists have had a particularly heightened interest in the impact of globalisation on culture. The reasons for this are pretty straight forward. For the first time in

human history, a nation, in this case the United States, had risen to become an unparalleled superpower on a truly global scale, inviting fashionable conclusions about an ‘end of history’ and ‘benign imperialism’. However these conclusions were largely drawn from cultural premises, rather than simple economic or military considerations. The Hollywood effect, it was argued, had definitively changed the course of history. Indeed political scientists reasoned that one of the contributing factors to the decline and eventual disintegration of the Soviet Union was its failure to offer a viable alternative to the broad appeal of the American dream. Culture was thus viewed, in this commodified modern-age sense, not only as a product - with some nations designated producers and others consumers -but also as a critical tool of power. In Joseph Nye’s description of ‘soft power’, culture and its ability to attract is integral to the projection of power and in shaping global outcomes. The notion of a cultural source of origin, or central

hub, from which culture diffuses outwards, becomes in effect a statement of power. In his book Globalization and Culture, the expert on globalisation and cultural studies Jan Nederveen Pieterse argues that this cultural diffusion has taken the form of Americanisation since the 1950s, with multinational corporations acting as its harbingers. Disguised as free market economics, this cultural onslaught came to be identified as a brazen form of neo-colonialism, whereby mega corporations carried out the economic exploitation and political subordination of developing nations by proxy. To achieve the ends of this project, the need to neutralise the distinguishing norms of local cultures, and their substitution with those of the ‘invading’ powers became ever more central.

It is noteworthy that it was precisely during this period that our understanding of ‘brands’ underwent a postmodernist re-interpretation. According to Naomi Klein’s acclaimed book, No Logo, a significant paradigm shift had been achieved by brand builders. According to this new paradigm, products of the future were not simply going to be commodities but rather “concepts; the brand as experience, as lifestyle”, achieving in some spiritual sort of sense a “corporate transcendence”. Blind capitalism had finally found its own version of a spiritual epiphany through a marketing masterstroke; capitalism with a human face. This modern-day coinage of a cultural capitalism, and its emphasis on ‘living’ a brand, assigns values to brands that are to be experienced within a larger cultural context filled with symbolic sig-

nificance. The central message is then propagated and reinforced through the media. The Coke Chase 2013 advert is a case in point. The advert begins with a camera shot of a Middle-Eastern man holding the reins of a camel. In the course of a mere 61 seconds, the advert plays on the themes of sexuality and violence whilst reinforcing all the classical Orientalist assumptions about Arabs as a backward, intellectually inept and futile people. It is hard not to notice the common chord that the advert strikes with the most potent symbols of modern-day America. Within this alternate Coca-Cola universe, in which reality is filled with the most powerful symbols, the true costs of the exercise of the colossal power of today’s big brands (ecological, social, cultural, nutritional, economic etc.)

totally escapes attention. The incredible irony of an unhealthy, sugar-filled, carbonated drink, sponsoring global sports events like the Olympics, serves to illustrate how seamlessly reality can be peppered with fictional and indeed deceit-filled symbols, thanks to the modern-day media. Yet, Brand America and its archetypal cultural icons like Coca-Cola are under real threat today. As far back as 2003 Harvard Business School professor John Quelch observed that whilst the American dream had paid off handsomely in the past, “we have reached the tipping point where Pax Americana now threatens Brand America”. For many around the world like the Bolivian minister, it was high time we reached that tipping point. •

Ali Jawad is a human rights activist and political analyst with a keen interest in international diplomacy.

By Revd Frank Gelli

scar Wilde once quipped. ‘We are all in the gutter, but some of us are looking at the stars’. In his bewitching book, Invisible Cities, writer Italo Calvino describes a peculiar people of whom the converse is true. Whilst a few of the inhabitants of the imaginary city of Zemrude happily gad about whistling, nose in the air, beholding heartwarming sights, others gaze only at the ground. So they see only the gutters, ‘the manhole covers, the fish scales and the rubbish.’ Glumly, Calvino suggests that in the end all of Zemrude’s denizens (us) shall be turned into the latter lot. La samaha Allah! May God not allow it!

chical souls of its inhabitants. In fact, it is a well-nigh communistic utopia. It does not surprise me that Plato’s righteous city was never actualised. A later thinker, Plotinus, did try to get the Roman Emperor Gallienus to build the perfect city – Platonopolis it was called – but the sovereign soon lost interest. Just as well, because not many would have been willing to go and live under a doctrinaire philosopher’s thumb. To be fair, Plato himself knew that. ‘I doubt it will ever exist on earth’ it says at the end of the Republic. Nevertheless his state ‘is laid as a pattern in heaven, where he who wishes it can

ten years at Medina the Prophet was in charge of a real polity. No question that his skills as a leader were exceptional. Statesman, strategist, general, legislator, magistrate and prophet – in short, another Moses, you might say. With a model as formidable as that political Islam should be taken seriously.

On the Christian side, St Augustine, himself an admirer of neo-Platonism, as bishop of the African city of Hippo was contented with spiritual leadership. He advised rulers but wisely did not seek to realise the Kingdom of Heaven on earth. His vast, sprawling work, the City of God, is indeed that: God’s realm. Its opposite is Babylon, the earthly city. God’s city is peopled by those who The Muslim philosopher That amazing city of grace is not far away. have attained heavenly glory. al-Farabi was amongst the Like the Kingdom of Heaven, it is within us – if The other city by the wicked star-gazers. His Views of the we only open ourselves out to divine help. souls destined for…the other Inhabitants of the Virtuous place. But the Saint makes City describes an ideal proHas it got a name? it clear that neither situation phetic commonwealth, ruled Of course – I dare to suggest this in fear and portrays our humdrum socieby sages and founded on trembling - it is called Love. ties as they are in reality – his reason. That virtuous city is Civitas Dei describes no city contrasted with inferior ones, on earth. What exists, this such as cities of ignorance, side of the Fall, is a kind of half-way see it and establish it in his own heart’. shame, greed, hedonism and tyranny. house between the two extremes, necAmen to that. Interestingly, al-Farabi includes the essary to guarantee essential law, order democratic city among the less desirPlato and Plotinus seem a long way and human well-being. Only on the able ones. That is so because democfrom the contemporary discourse Last Day will God separate the sheep racy in the philosopher’s view encourof political Islam. Yet their names from the goats and establish the New ages demagoguery, individualism and cropped up in a debate in East LonJerusalem. The Saint appears to have a sectarianism, as well as undermining don recently. A bearded and scholarly point. Besides, empirical human beings social cohesion. chap claimed that the city the Greek are often a mixture of both elements, philosophers longed for once actually Farabi was of course harking back to good and bad. existed. It was called Medina. Ruled the Greeks, particularly, Plato’s Republic. The work is an implacable blueprint of justice, overseen by a caste of ascetical and mathematical guardians, and reflecting the harmonious and hierar-

by the best of all possible rulers, the Prophet Muhammad. His departure from Mecca to Medina marks the Hijra, the beginning of the Muslim era. For

‘It is the mood of the beholder that gives the city of Zemrude its form’, writes Italo Calvino. As you saunter or hustle along the streets of famous spots like

London, New York, Paris, Rome and Istanbul, or even less exalted places like Newcastle and Kalamazoo, our author is saying, you can all choose whether to stare at the filth in the gutter (actually, these days filth is more likely to be on TV – masses of it) or raise our eyes to the starry sky. True but not very deep. And a mood is not something you can summon up at will. The problem is that Calvino was not a believer. Amongst his invisible cities, conspicuous by its absence, is the city of grace. The city of John Bunyan, al-Ghazzali, Farid Uddin Attar, Jacob Boehme, Soren Kierkegaard, Tolstoy, the Dalai Lama, Pope John Paul, Rabbi Ahron Cohen, Abdelmalik Badruddin, Mother Teresa…The city of Calcutta where the wonderful Albanian nun spent her life labouring in had filth galore. To help the dying wretches she so lovingly looked after, she must have stepped knee-deep into stinking, overflowing ordure. Yet the grace of God shone through her. Grace…how to define it? It is the invisible, supernatural gift from on high. A rope let down from Heaven to us creatures down below, so we may climb up to the supernal realms. (I am thinking of the ‘Rope of Allah’, the Qur’an mentions in Sura al-Imran...) An incomprehensible, incomparable manifestation of God’s energies. A green oasis in a desert. A mysterious force that turns the sinners into saints, gives hope to the desperate, life to the suicidal and a joyful meaning to the dreariest of all daily routines. That amazing city of grace is not far away. Like the Kingdom of Heaven, it is within us – if we only open ourselves out to divine help. Has it got a name? Of course – I dare to suggest this in fear and trembling - it is called Love. •

Revd Frank Julian Gelli is an Anglican priest working on religious dialogue. He is a cultural critic and a religious controversialist on TV and Radio. His last book is: “Julius Evola: the Sufi of Rome’. Available on Amazon Kindle.

Politics Editor Reza Murshid

Mali:

hen Francois Hollande was enjoying his victory in Bamako, his hand clasped the hand of Mali’s interim president Dioncounda Traore. Plenty of pundits around the world could not help but compare his version of French la Gloire to the American version of Glory following the downfall of Saddam Hussain about a decade ago when George W. Bush stood on the deck of USS Abraham Lincoln with a large banner behind him that read ‘Mission Accomplished!’. A decade later, the

stated American mission in Iraq and Afghanistan is far from accomplished and the whole world is wondering what the Western world has gained from its misadventures in the Middle East. Basking in momentary glory is how the leaders of advanced industrialised nations beat the ‘wimp’ factor. They feel ‘heroic’ by attacking other less developed countries. They are attempting to project themselves as ‘tough guys’, able to solve the problems of other nations, while their own nations lurch from one economic crisis to another. But the problem with military intervention is that it is easy to go in, but not easy to get out. The attraction of Libertarian philosophy for most logical people in the West is that it advocates noninterventionism. The U.S. intervention in Indo-China in the twentieth century led to the ghastly war in Vietnam and brought about untold sufferings for the people of Southeast Asia, finally concluding in a humiliating withdrawal of American forces from that part of the world. The Soviet intervention in Afghanistan also resulted in the disgraceful defeat and withdrawal of the Red Army, which set off a number of chain reactions leading to the collapse of the Soviet Union and the end of communism as we knew it.

staged Operation Licorne (Operation Unicorn) in Mali’s southern neighbour, Ivory Coast. French intervention in Ivory Coast in September 2002, which like its latest intervention in Mali, was not sanctioned by the United Nations Security Council, has been quite costly and France has not been able to extricate herself from this conflict. According to Wikileaks: ‘Operation Licorne in Cote d’Ivoire, perhaps France’s last unilateral military intervention in the

is waged primarily by France but other ‘allies’ have also joined in the fray to create a semblance of legitimacy given that the operation does not have the backing of the UN Security Council. Quite a few European countries are helping out in suppressing the ‘rebels’ and ‘Islamic extremists’ in Mali, as is the African nation of Chad and the United Arab Emirates. (The United Arab Emirates Air Force deployed two C-17 Globemaster III transport planes to aid in the transport of material and troops from France to Mali. The irony of it is that the same UAE was recently helping antiAssad jihadists who are every bit as ‘extremist’ as the rebels in Mali.)

Basking in momentary glory is how the leaders of advanced industrialised nations beat the ‘wimp’ factor. They feel ‘heroic’ by attacking other less developed countries. They are attempting to project themselves as ‘tough guys’, able to solve the problems of other nations, while their own nations lurch from one economic crisis to another.

Now the government of Monsieur Hollande, who came to power with the promise to tighten the proverbial economic belt of France, finds itself spending its dwindling resources on the war in the African desert. We have been there before. Better put, France has been there before. For us, it is only a sense of déjà vu. Those who do not learn from their past blunders are condemned to repeat them ad nauseam. Only a decade ago French troops

old style, has cost France about €250 million per year, or well over a billion euros in total, without yielding decisive results.’ If one has to update the facts and figures for Wikileaks, Ivory Coast was not the last unilateral colonialstyle military intervention and the cost would be much more than two billion euros.

Operation Serval Operation Serval is the name of the ongoing military campaign in Mali. It

However, what is quite clear is the absurdity of a double-standard that allows the same nations who are passionate backers of ‘pro-Al-Qaeda’ forces in Syria to turn against Malian rebels who include Ansare Din, a faction which Western analysts have labelled ‘Al-Qaeda linked’.

The record of the socalled Islamists in Mali may well be open to question. For instance, it has been alleged that the pro-Wahhabi elements among the rebels destroyed ancient World Heritage monuments such as mausoleums in Timbuktu. Therefore, the actions of these so-called Islamists are not all defensible because true Muslims must never attempt to destroy the heritage of the past. On numerous occasions the Holy Qur’an reminds believers to contemplate the fate of societies (umam) that are no longer extant and draw lessons from such observations. So even if a Muslim happens to disagree with the philosophical underpinnings of a group, he is not allowed to destroy a building or a place of worship belonging to that group.

Militarisation As A Preamble to Exploitation The supposed killing of ‘Geronimo’ (aka Osama Bin Laden) in northwest Pakistan took place years after the attack on the Twin Towers in New York in 2011. During these years, American might and power was busy fanning the flames of war in Iraq, which had nothing to do with the 9/11 attacks, and Afghanistan from which Geronimo and his cohorts had fled. Strangely enough after Bin Laden’s reported killing, a triumphalist Obama administration gloated in telling the world that after his death al-Qaeda was on the run. The latest militarisation of Western Africa, on the pretext that al-Qaeda forces need to be smashed, shows how much truth there was in the Obama-style Mission Accomplished. Al-Qaeda itself is an unintended (or intended perhaps?) consequence, a sort of Baby Frankenstein, of American involvement in Afghanistan during the Soviet era. It gets defeated and destroyed to smithereens but miraculously it rises, Phoenix-like, from its own ashes. Observers of repeated Western misadventures in the resource-rich, strategic Muslim lands cannot help but notice that every time the need for intervention arises, the name of al-Qaeda is invoked, and suddenly long-bearded, dark-skinned, AK-47 toting Islamic radicals come out of the woodwork.

income of $1000 (as opposed to France which has a per capita income of $35,000) but this poor nation and its surrounding neighbours have abundant resources much coveted by an advanced industrialised nation like France. Mali borders Algeria, Mauritania, Burkina Faso, Senegal, the Ivory Coast and Guinea. The uranium mines in neighbouring Niger and the uranium deposits in Mali are of particular interest to France, which generates 78 per cent of its electricity from nuclear

of its energy needs, copper, platinum, timbre and iron ore.

Dwindling Approval Rating The French public has heard so much about austerity measures over the past months. In the middle of the euro crisis and flat growth, Hollande’s government has attempted to tax its way to economic recovery. Hollande’s budget for 2013 stipulated $39 billion in extra taxes. Higher earners have been leaving France. A French icon like Gerard Depardieu applied for, and received, Russian citizenship to avoid paying high taxes.

Observers of repeated Western misadventures in the resourcerich, strategic Muslim lands cannot help but notice that every time the need for intervention arises, the name of al-Qaeda is invoked, and suddenly long-bearded, darkskinned, AK-47 toting Islamic radicals come out of the woodwork.

Militarisation is the first phase before exploitation of the resources. Iraq is oil rich and Afghanistan has abundant natural resources. The Global War on Terror (GWOT) sounds like a noble cause but essentially it is a cover for the agenda of resource exploitation. Mali might be poor with a per capita

energy. In addition to uranium, Mali is blessed with abundant gold, bauxite, iron, manganese, tin and copper. There are also unexplored oil reserves in northern Mali. Africa today is the scene of a huge competition between the United States and its allies on the one hand and the global economic power house, People’s Republic of China. The U.S. currently receives about 18 percent of its energy supplies from Africa, a figure that is slated to rise to 25 percent by 2015. China relies on Africa for one-third

The questions that naturally come to the mind of any rational French citizen are: where did the money for the military operation in Mali come from? Where will the money come from to continue policing the Sahara?

Hollande is no Mansa Musa (d. 1331). Whereas Hollande is the head of a nation gripped with serious economic problems, Mansa Musa ruled West Africa’s Malian Empire in the early 1300s, making his fortune through his country’s salt and gold production. Many mosques he built as a young man still stand today. With an inflation adjusted fortune of $400 billion, Mansa Musa can stake a claim to being one of the wealthiest men who ever lived. Some 682 years after Mansa Musa’s death, the blue-eyed soldiers have now occupied Malian land, ostensibly to prevent further growth of ‘Islamic radicalism’. However the pessimist in me says they might be out there to resuscitate their own economies through further exploitation of Mali’s abundant reserves. •

he Global War on Terror (GWOT), already in full swing during the presidency of George W Bush after the 9/11 attacks on the U.S. continues under his successor, albeit in a softer format. Barack Obama is still waging the same war in a different form, mostly in the form of remote engagement with the ‘enemy’. We are all familiar with the image of George W. Bush as someone who was not averse to initiating prolonged military campaigns. He even bragged of being able to simultaneously engage in two major wars in Iraq and Afghanistan. Obama, being more suave and cosmopolitan, realises that there is no need to project himself as a warmonger and turn world public opinion against Washington. He was so adept at his own image management that early in his presidential career he fooled the judges of the Nobel Peace committee to consider him worthy of an award. The irony of it all was that in 2009 Obama received his Nobel Peace Prize after being in the office for only eight and a half months. Now the same Prince of Peace has

emerged as the backer of drone attacks on civilian areas. His nominee to head the CIA, John Brennan, is a staunch advocate of the drone attacks which have left tens of civilians dead and maimed. Observers of American foreign policy maintain that U.S. expansionism under Obama has not diminished in comparison to the Bush era. The U.S. plans to assert its presence in the Pacific near the borders with China. It also wants to have a strong presence in Africa, the birthplace of Obama’s father. According to the U.S. Africa Command (AFRICOM), the Pentagon plans to deploy soldiers to 35 different African countries in 2013. A recent NPR report suggested that upwards of 4,000 U.S. soldiers will ‘take part in military exercises and train African troops on everything from logistics and marksmanship to medical care.’ Obama’s administration is also fully backing the current French campaign in Mali. Most of the U.S.-backed military intervention in Mali is fought with France heavily bombarding the rebels’ bases and only engaging in ground combat after the military resources of their enemy have been decimated. It goes without saying such heavy bombardments leave in their wake not only

high death tolls among rebel forces but also among innocent civilians who want no part of this brutal war. Obama’s softer version of the war is not without precedent in U.S. history. U.S. presidents before George W. Bush also mastered this sort of remote engagement with the enemy over the past century. The carpet bombing and decimation of entire villages in North Vietnam by B-52 bombers, under the euphemistic, hypocritical title of ‘village pacification’, would be followed with reconnaissance missions to ‘neutralise’ (i.e. kill), enemy combatants.

dropped a total of 6,303 tons of munitions during the campaign to force FRY to accept Western demands.

Obama is not alone in adopting this softer version of war. Other Western ‘democracies’ have adopted this new velvety approach that tries to hide the harsh realities that civilians suffer in a military campaign.

The link with the military-industrial complex, the progenitor of all the wars around the globe over the past century, is all too apparent. You test your weapons, hone your skills in delivering the missiles to the intended target, spend all the ordnance that you have and return your aircraft to the hangar to be decked with newer weapons from the dark Factories of Death. The politicians, who are the bedfellows of weapons manufacturers, attempt to get more contracts for these Factories of Death in the name of ‘creating jobs’ for their constituents.

War in today’s Western parlance is initially defined on the basis of how many ‘sorties’ you fly, not on the basis of how many boots you put on the ground. Between 24th of March to 9th of June 1999, NATO aircraft flew 38,004 sorties against the Federal Republic of Yugoslavia (FRY). The sorties included 10,484 strike sorties during which 23,614 air ammunitions were released. It has been estimated that NATO

In such an environment the politicians become salesmen for their armament industries. American politicians who fail to procure or maintain defence contracts for their states risk losing the elections. Prior to the French intervention in Mali, French President Francois Hollande was in Abu Dhabi to discuss the possible sale of French-made Rafales fighter jets. Last year, British Prime

The emerging softer version of warfare is meant to assuage the consciences of today’s politicians and those who vote for them. It definitely feels better to talk about a drone attack, rather than bloody hand-tohand combat. It gives you the impression that the technology has become so advanced that there is no need for messy killings. It also feels less brutal when women and children are lumped together as ‘mere’ collaterals in the noble cause of the war on terror.

Minister David Cameron defended his ‘business trip’ to the Middle East on behalf of British weapons producers as ‘legitimate and right’, and asserted that his purpose was ‘to help Britain compete and thrive in the global race’.

Cameron warned that thirty thousand jobs in the UK were at stake if he didn’t strive to peddle British armaments around the globe. Instead of beating their swords into ploughshares, a profit-driven economy forces all industrialised nations to keep churning out more and more expensive (and hence more profitable) weapons to be tested on yet more hapless nations. The emerging softer version of warfare is meant to assuage the consciences of today’s politicians and those who vote for them. It definitely feels better to talk about a drone attack, rather than bloody hand-to-hand combat. It gives you the impression that the technology has become so advanced that there is no need for messy killings. It also feels less brutal when women and children are lumped together as ‘mere’ collaterals in the noble cause of the war on terror. •

Reza Murshid is a political analyst and a freelance writer

Book review

n 1915 when France and Britain were fighting side by side as allies on different fronts in WWI, they were also in the middle of a bitter rivalry in the Middle East and Levant to carve up the Ottoman Empire between themselves. In 1898 they had gone briefly to war over the territory of Fashoda on the upper Nile in Sudan. In 1904 both sides reached an agreement called ‘Entente Cordiale’, but the French remained resentful. They accepted Britain’s rule in Egypt and Sudan and in return Britain recognised the French occupation of Morocco.

the impression that he knew perfect Arabic and Turkish when in fact he could speak neither. The thirty-six year old had built up a reputation for being an expert in Ottoman and Middle East affairs. He

‘I should like to draw a line from the “e” in Acre to the last “k” in Kirkuk’, said Mark Sykes in response to Lord Balfour‘s question who asked his opinion on how to divide the territory between the Mediterranean Sea and the borders of Persia. This so called ‘line in the sand’ forms the subject Lord Balfour of Barr’s book. The meeting took place in 10 Downing Street on 16 December 1915, exactly around the time that the Allied Powers were pushed back from Gallipoli after a catastrophic defeat. The line suggested by Sykes would divide the territory into two, giving the land north of the line to France and the southern part to Britain. James Barr reveals that Sykes was not as cognisant of the Middle East as he led people to believe; Sykes left the prime minister and his colleagues with

had recently published a book, The Caliph’s Last Heritage, on the history of the rise of Islam as a political force including some of his pre-war travel accounts throughout the Ottoman Empire. He knew that the British Empire was facing resistance inspired by Islam in India and Sudan in the years before the Great War. Although the Ottoman government was bankrupt and had lost most of its power, the sultan retained

his authority as caliph - the successor of the Prophet - to call upon Muslims around the world to join him in a holy war. The British took this threat seriously and determined to finish the Ottoman Empire. By this time they had already abandoned their fifty year policy of supporting Ottoman integrity, by first seizing Cyprus in 1878 and then Egypt in 1882. James Barr shows that the idea of landing troops at Gallipoli was first suggested to the young Churchill by Mark Sykes. He argued in a letter to Churchill that once the Ottomans surrendered, the Germans would be far more vulnerable. He addressed the letter to Churchill as ‘the only man I know who will take the risk’. However in December 1915 and after the Battle of Gallipoli, the human loss for the British and the French was so high and the gains so insignificant that they Mark Sykes were both under pressure to appease nationalist sentiment at home by showing some kind of victory. Dividing the Ottoman Empire would allow them to show their populations that they had gained something. Before the Downing Street meeting with Sykes, the British had met with the French negotiator François GeorgesPicot on 23 November about the Arab provinces and more specifically about Syria. According to Barr, Picot’s belief in France’s imperial ‘civilising mission’

ran in his blood. He had studied law and later changed his career to be a diplomat. As a tough negotiator he made it clear to the British that ‘Syria was very near to the heart of the French’. He then reminded them that while they were distracted by Gallipoli, the French had to carry the burden of the war on its western fronts. ‘Now after the expenditure of so many lives, France would never consent to offer independence to the Arabs’. In contrast Britain had offered the Arabs independence, as this would allow London to carve the Empire into provinces that would be easier to influence rather than take on the responsibility of administering a huge empire. Sykes and Picot reached an agreement on 3 January 1916. They took Syke’s line from Acre to Kirkuk as a guide but made many alterations. France would take the Syrian and Lebanese coasts, part of Turkey to the north and Britain would get southern Iraq up to Baghdad and the port of Haifa. Palestine remained undecided as they could not reach any agreement over its future. Therefore they agreed that Palestine would come under international control. We should remember the British interests in the Middle East. They were first, to control Iranian and Mesopotamian oil; second, to control Palestine as a buffer to secure the Suez Canal and Egypt; and third, to control land and see routes to India. Giving up Palestine was not desirable to the British because of its importance in their dominance over Suez. James Barr shows how the British came up with an ingenious plan (as

they thought at that time) to control Palestine without being seen as imperial land grabbers. The idea was to openly support Zionist aspirations to make Palestine a Jewish state. In 1915 according to Barr, ‘a cabinet minister, Herbert Samuel, who was both Jewish and Zionist spotted the opportunity to promote his long-held ambition to see a Jewish state in Palestine. Many Jews at that time, mostly those who had fled the oppressive Tsarist regime were unhappy with Britain because of its alliance with Russia during the war. Samuel believed that Britain’s support of Zionist ambitions would reverse those sentiments. Moreover the

public declaration of support for Zionists would leave France in a difficult position and the idea of international governance would disappear. There was another reason to support the Jewish state according to Barr. He says that when the Allie’s great offen-

sive failed in the Battle of the Somme in July 1916, it became evident that the Germans could not be defeated without the help of the United States of America. Samuel pointed out that there were two million Jews in the United States whose support might help draw Washington into the war. However after the war and when Britain was granted the mandate to control Palestine, especially after 1939, the British imposed tight immigration restrictions and returned large numbers of fleeing Jews to Nazi Germany. When the nature of the systematic crimes against Jews and the scale of the Holocaust became evident, the British in Palestine found themselves in a very difficult situation. Barr shows how the French saw that as an opportunity and discovered that the Zionists ‘share their appetite for revenge’. By that time both Jewish and Arab public opinion resented British rule. The book is a very interesting and readable account of British and French rivalry over the region from the late nineteenth century up to the First and Second World War, independence struggles and nationalism in the Arab world, and the machinations of seminal players such as Churchill and Balfour. It is also very helpful in understanding current developments in the Arab world by explaining the historic roots of many of geopolitical disputes. • A Line in the Sand: Britain, France and the Struggle that Shaped the Middle East, by James Barr, Simon & Schuster, Paperback £8.99, 454 pages

Cover

by Abdolhossein Moezi

he advent of Spring is the turning of another page in the book of creation and is a golden opportunity to learn lessons that are constructive for our lives. The changes that the beginning of every solar year brings are opportunities for human beings to also make changes to spiritual and material aspects of themselves. Although we are responsible for initiating these changes their execution is the work of God. Just as God brings the dead to life, the earth infuses the flowers and blossoms with new life with the winds that He blows and the rain that He lets fall. He blows the breeze of His grace and mercy upon the landscape of the heart of humanity and enlivens the heart and soul of man. There is a well known tradition of the Prophet(s) that says, â&#x20AC;&#x153;Verily, in your lives there are breezes (of grace and mercy) that will blow, indeed you should take advantage of them.â&#x20AC;? As such the rain of divine mercy falls and the divine grace reaches everyone without limit, obstacles or conditions. Everyone benefits from it depending upon the extent of his capacity and being, just as a smaller patch of ground has a smaller share of the rain, and a larger patch of

soil benefits from a larger share. The heart of man is similar with respect to the descent of divine grace. Verse 17 of Surah Ra’d accurately encapsulates this very reality when God says: “He sends down water from the sky whereat the valleys are flooded to the extent of their capacity.” The supplication recited at the beginning of each Spring emphasises four important points: • Oh the converter of hearts and vision, • Oh He who directs nights and days, • Oh He who changes stratagem and circumstances, • Change our situation to the best conditions.

The principle of change According to this supplication the world is constantly undergoing change and profound transformation. The great philosopher Sadra al Mut’alliheen, asserted that the substance of exist-

ence is permanently in motion, change and transformation. This change and transformation is so embracing that it encompasses the outside world as well as the interior world and the soul. In reality, the very continuance of the world depends upon this change and transformation.

The axis of transformation In addition to the principle of transformation and its encompassing aspect, the supplication also points to the things that are themselves transformed, from the phenomena that characterise this season - when nature awakes from the winter sleep, those things that were dead become alive, the earth quickens and moves, fields and meadows become clothed in beautiful green displaying freshness and vigour, and when flowers of various hues beautify the earth - to the cream of the crop of existence, the Vicegerent of God, Man, who also undergoes changes. These changes can affect every dimension of his spirit and his inner realities. They can change his

grace. We can now see that this supplication which is recited at the beginning of the Spring, despite its brevity, is a complete lesson in religious doctrine.

earth (and say) ‘Our Lord, You have not created this in vain! Immaculate are You! Save us from the punishment of the Fire.”

The Holy Qur’an talks about knowing God through natural phenomena in more than 750 verses. In these verses God teaches us that natural phenomena are divine signs that invite mankind to contemplate and investigate them within the context of the order of existence.

(3: 190-191)

Bilal the Mu’azzin of the Prophet(s), narrated that upon the revelation of the verses 190 to 195 of Surah- al- Imran, the Prophet said tearfully:

The purpose of transformation

“Woe unto him who reads this verse and does not contemplate it”. And then the Prophet(s) recited the following verse,

Spring opens for us many avenues to know God. One of these is the Spring Equinox, which refers to the position of the sun in relation to the Earth on the first day of Spring. The Spring Equinox is one of two times in the solar calendar when day and night are equal, the other being the Autumnal Equinox.

The purpose of this great transformation that begins from the depths of nature and reaches the state of mankind is to change the human condition to the best of states which is the state of “divine nearness” in order to have access to His mercy and to receive divine

“Indeed, in the creation of the heavens and the earth and the alternation of night and day, there are signs for those who possess intellects. Those who remember Allah standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the

The Spring Equinox is a time when we witness the beauty of the flowers and enjoy and take pleasure in the greening of the pastures and fields. This view takes both the material world and the afterlife into consideration, as depicted in the Qur’anic prayers: “Our Lord! Give

way of thinking and understanding, his perceptions and beliefs, his behaviour and his deeds. These changes too are necessary for Man to arrive at perfection.

The tune of monotheism Every sentence of this short supplication speaks of monotheism. For indeed everything, from the cycle of day and night, the enumeration of the events of the year, the changes in the conditions of mankind all derive from the power and wisdom of the “One God”, the Unique Source of all. In truth, this supplication calls mankind from multiplicity to unity and monotheism.

Thus, the more a person is aware of the mysteries of the universe, the more they should be aware of the Creator of the universe and with this knowledge should be more effective in the area of self-training and perfecting the personality.

us what is good in this life and what is good in the next and save us from the punishment of the Fire.” (2:201) And “By means of what Allah has given you, seek the abode of the Hereafter, while not forgetting your share of this world.” (28:77) The Spring Equinox teaches us that in our material and spiritual lives, we should also go towards an Equinox and this is nothing but the middle way that is a teaching specific to the religion of Islam. Islam takes into consideration man’s instincts and drives as well as his intellect. It sees extremism in both areas as an indication of ignorance and decries all forms of extremism whether in beliefs, moral conduct, and even worship. Allah says: “Thus We have made you a middle nation that you may be witnesses to the people and that the Messenger may be a witness to you.” (2:143). • Abdolhossein Moezi is Imam and Director of The Islamic Centre of England in London

Feature

By Anousheh Mireskandari

e can hardly deny the fact that life conforms to a cyclical system. Our planet is in constant rotation and the alternation of nights and days as well as the changing seasons are a testimony to this. As one generation of humans disappears another takes its place. Contemplating this reality must have affected previous generations who were certainly more aware and susceptible to their natural surroundings to the extent that they identified a Superior Being lying behind it. One of the most significant transformations in this cyclical life is represented in the alternation of the seasons. Among all seasons Spring is the most inspiring, because of its magnificent display of nature’s renewal. Astronomically speaking Spring begins when the sun is directly over the Equator and this is known as the Vernal

Equinox. The Vernal Equinox occurs either on the 20th or the 21st of March.

celebrated as the beginning of Spring and the Mehregan (harvest) festival marked the beginning of Winter.

ferent communities.”

However the most famous and ancient celebration of the arrival of Spring is in fact Nowruz.

In 2009 Nowruz was recognised by the United Nations as a cultural tradition observed by numerous people. Consequently at the initiative of several countries celebrating this day such as Afghanistan, Albania, Azerbaijan, the Former Yugoslav Republic of Macedonia, India, the Islamic Republic of Iran, Kazakhstan, Kyrgyzstan, Tajikistan, Turkey and Turkmenistan, in 2010, the United Nations General Assembly proclaimed Nowruz as an International Day.

“At a time of global change and uncertainty, including in many regions where Nowruz is celebrated, the message of peace that lies at the core of this observance is especially important. My thoughts are with those communities observing Nowruz under difficult circumstances. This holiday is a reminder that we share a common fate and must work for a better future for all.”

Nowruz means “new day”, and it is the name of the first day of the first month of the solar calendar. Migrating tribes from the northern hemisphere bordering on the civilisations of Mesopotamia used to divide the year into two periods, Winter and Summer. Nowruz was

In a statement issued by the UN Nowruz was hailed as a festivity “to promote values of peace and solidarity between generations and within families as well as reconciliation and neighbourliness, thus contributing to cultural diversity and friendship among people and dif-

Among Christians and Jews the beginning of Spring marks two important events; Easter, which is determined by a procedure promulgated by the church. (It is the first Sunday after the first full moon following the Vernal Equinox.) The Jewish festival of Passover also occurs during the Spring. This is an eight-day commemoration of the flight of the Jews from Egypt.

In his inaugural speech to the UN, the Secretary-General Ban Ki Moon said:

With this message the festival of Nowruz did not come into conflict with Islam. As Islam spread out of Arabia into areas dominated by Persian speaking populations the ceremonies and rituals of Nowruz remained untouched and the celebration of Nowruz was accepted as a custom for Persian speaking Muslims.

This non-oppositional stance of Islam towards Nowruz encouraged new Muslims to reinterpret the ancient characters and symbols of Nowruz in Islamic ways. Celebrating Nowruz signifies the affirmation of life in harmony with nature and the cycles of renewal, showing a respectful attitude towards natural sources of life. One of the common practices of Nowruz is the preparation of seven items starting with the Persian letter “s” (sin). All the items in this ceremonial spread represent elements of nature and human consciousness of the unity of God as the Creator: • Sabzeh; sprouts, representing rebirth. • Samanu; a sweet, creamy pudding made with wheat sprouts, representing change in nature,

beauty. • Senjed; the sweet, dry fruit of the Lotus tree representing love. • Seer; garlic representing medicine. • Somaq; sumac berries, representing the colour of sunrise and • Serkeh ; vinegar, representing age and patience. Nowadays Nowruz is marked by more than 300 million people all around the world and has been celebrated for over 3000 years in the Balkans, the Black Sea Basin, the Caucasus, Central Asia, the Middle East and other regions. •

Anousheh Mireskandari is a freelance writer. She has worked as TV and radio producer.

• Seeb; apple, representing health and

he relation between Islam and other faiths has been the focus of passionate and heated debates, explorations and discussions. It is impossible to open a newspaper, switch on the TV or listen to the radio without hearing some reference to Islam and Muslims. As always, the topic of Muslim women is one of the main issues that lie at the heart of this exchange. The level of attention from outside the community is not in itself a new development. What is new however is the radical shift of the whole Muslim community towards a much needed critical analysis of itself following the dramatic events of this decade. This has opened the way for Muslims in general, and Muslim women in particular, to discuss, challenge and criticise not only their relationship with the outside world but also their role, rights and identity within the Muslim community. There is a need to locate Muslims at what is called a crossroads or a junction, or what others have called less favourably a clash, between Islam and modernity.

The anniversary of International Women’s Day on March 8th offers once again the opportunity to look back to the crisis of polarisation between Islam and modernity – often presented by the establishment as two mutually exclusive and irreconcilable ideologies, and in doing so pressurise the community in general and Muslim women in particular to make a choice. As women the question therefore is: “Why do we need to choose?”

between the secular and Islamic ethical, moral and ideological basis upon which women’s rights are established. We could question Islam vs. Modernity as a misleading polarisation, social reality being much more complex than such a black and white dichotomy. Economic and social factors have played a greater role in shaping the relationship between women and society and often women have found themselves at the receiving end of a raw deal, being lulled into a false sense of liberation which translates into a more subtle way of exploitation.

It is important that the issue of women’s rights, and the values which underpin those rights, are not reflected back only onto women. There is a need for a constructive dialogue in order to articulate new answers to the important questions of women’s role within faith and community in the confusing time in which we live and to actively address issues which appear to be very fashionable these days among the selfproclaimed defenders of human rights.

Addressing issues of abuse of women or men is well within the scope of our faith. Islam in its pristine form has a long tradition of emancipatory theories in both the religious and social sphere. The Prophet Muhammad(s) addressed social injustice as well as erroneous beliefs based on superstition.

The issue of the ethical and moral basis of women’s rights in modernity and Islam is a complex one to tackle. To do so we have to analyse the conﬂict

It is true that Islamic social theory gives consideration to the rights of a community above that of an individual, underlining the difference with con-

temporary western theories that stress the absolute right of the individual. However in theological terms every human being is the maker of his/her own destiny and on the Day of Judgment will be accountable for his/her own actions. As a whole, Islamic teachings aim at finding the most perfect balance between duties and responsibilities, taking into consideration differences of nature that God has given to men and women. There is no evidence that these differences in responsibilities and duties, as well as physical ability, give one the right to dominate the other. The Qur’an eloquently explains to us the rights of men and women, their responsibilities and their attitudes by saying: ‘Do not covet the advantage which Allah has given some of you over others. To men belongs a portion of what they have earned, and to women a share of what they have earned’ (4:32).

By ‘portion’ Qur’an means that the totality of our achievements is never actually returned to us, but women have their portion, and men have their portion in society. Although answers to the difficult questions that we face at this pressing time remain the choice and point view of individuals, the simplest and most obvious reply that comes to mind is, to see men and women as two halves of a whole. The key word is ‘complementarity’ and not the supremacy of one over the other. No declaration or regulation can work unless there is an open channel of communication and inter-gender dialogue between women and men is a must. We both need to talk to each other, communicating with understanding and kindness. As far as Muslim women are concerned, to move the debate forward

circumstances have to be established to promote the understanding of what a Muslim woman stands for in line with her Islamic values. Muslim women in western societies have different problems. It is high time that they are recognised as individuals who have made their own personal choices rather than being patronised with discourses of perceived oppression and mandatory “liberation”. It is undermining, disrespectful and somewhat offensive having to listen to the same argument over and over again. Having said this, the burden of responsibility lies in more than one quarter. The challenge is also to continue with the critical introspection of both self and community and as Muslims we must be able to express our commitment to both our faith and the cause of women’s rights. •

Faith

n modern society, characterised by the denial of the spirit, the material aspect of existence is seen as the only reality. Evil acts are not seen as transgressions of God’s commands, but only as acts against the outward social order or against nature. Modern man is repulsed by the word “sin” for its religious overtones draw him into the spiritual world he detests; he is more comfortable with words like “crimes”, “offences”, and “atrocities”. Whatever is considered to be a “crime”, “offence” or “atrocity” in modern society is based upon empirical verification of its violation of the public good. Crimes such as, murder, assault, theft or frauds are acts which, by their very nature, inflict measurable physical, psychological or social harm upon others and thus can easily be identified and prosecuted. On the other hand, those sins that only destroy the heart and soul of the perpetrators or of others are much more difficult if not impossible to ascertain by empirical means. The legislators of modern secular societies would be at a loss to understand why it would be a sin to avoid obligatory prayer, to fornicate with mutual consent, to blaspheme, and so on. It is especially by accepting these latter kinds of sins as non criminal or inoffensive and allowing their display in public without interference that modern societies are corrupt. The Messenger of God said, “If a servant was to secretly sin, he would only harm himself, but if he was to commit

it openly and he is not made to change, the people would be harmed by it.” The “harm” mentioned in the words of the Prophet, is the corruption that is a social result of the open or public performance of sins. The public performance of a sin has two corrupting effects; firstly it makes those who witness it accustomed to its performance and anaesthetised to its outrageousness and secondly it becomes an example for others to follow. Thus that sin becomes normalised and later becomes accommodated among the behaviour patterns of other people. For a sin to be tolerated or even accepted in public, it must be preceded by a change in the public attitude to that sin and by a lack of vigilance by the authorities responsible for the maintenance of social morals. Islam identifies these authorities as the rulers, and the juridical authorities. There is an oft quoted narration of the Prophet(s) which says, ‘There are two kinds of people from my community who, if they are sound, my community will be sound and if they are corrupt my community will be corrupt.’ ‘The jurists and the rulers.’ The jurists and the rulers occupy the most powerful positions in society, dictating and influencing public morality. This is because by virtue of their position they are examples for the rest of the community and also because they have the power to allow or forbid actions and behaviours. Thus if their

ideology or belief system is accepting or tolerant of corruption they will permit corrupting activities that they do not deem to be problematic. All of the corruption we see in today’s society that is displayed in the media owes its origins to the fact that the rulers and lawmakers of our society either see no problem with such activities, or themselves enjoy behaving in such a manner. Thus, for example, they do not see teenage pregnancies as the result of the sin of non-marital sex among youth but as the result of them not taking the precautionary step of contraception!! One particularly offensive type of corruption in today’s society is the use of obscene speech in public. The Prophet said: “As soon as obscene language accompanies something it disgraces it, and as soon as modesty accompanies something it adorns it.” In this tradition modesty is contrasted with obscene language. Obscene language is the open utterance of low and depraved language which, when expressed, immediately devalues the good deeds of the doer regardless of how noble those deeds are. Modesty, on the other hand, indicates the separation of the ego of the doer from the beauty of his action, thus adorning that action by his humility. In short, modesty is humility whilst experiencing one’s own relative perfection. Today the use of obscene language pervades societal inter-relations. Shielded by the anonymity of mass society, we

hear people uttering the vilest expletives in public without any apparent care for their own respect or that of others in their vicinity. This behaviour is normalised by the media itself, in books, films and in contemporary music and they are merely reflections of reality and expressions of the right to free speech. The use of swear words in response to frustration, and as expressions of emotional states is habit forming and short circuits the ability of the speaker to adequately and properly express himself. As a habit, it could then cross over into other social situations that would be even more inappropriate such as in normal everyday speech with one’s wife and children, or even with one’s parents. This phenomenon can be seen in the following words of the Prophet(s): “The most severe of major sins is for a man to use obscene language at his parents.... That man uses obscene language with another, and then he follows by using obscene language with his father and mother.”

terfere with our ability to communicate with Him. Many of us save our beautiful words to inﬂuence all those we consider important but when it comes to our Lord we sufﬁce with hurried words and incomplete phrases. So habituation to swearing may even further compromise our ability to address God.

The use of language is vitally important in organising our thoughts, and the ability to do so is essential to problem solving. If we automatically revert to obscenities when we are frustrated or confronted by emotional trials we become impotent in solving them. Thus the habitual use of obscene language stifles our ability to express ourselves. This opposes the Prophetic saying that God is Beautiful and loves beauty for if our speech is not beautiful it would in-

The supplications of the infallible Imams are great examples of such beauty of expression and the depth of feeling in one’s supplications. These supplications teach us how to communicate with God and how we should endeavour to speak to His exaltedness in a beautiful way. Thus with excellent speech, conduct and morals, we could have a positive effect upon our environment simply via our own example. And by exhorting the right and forbidding

the wrong in whatever way we can, whether it is by the written or spoken word, or seeking to inﬂuence the institutions of society, we could have a direct and conscious effect upon our environment in ending corruption and creating a healthy environment for ourselves and our children. •

Ahmad Haneef is a Canadian convert and Islamic scholar graduated from seminaries of Qum-Iran. He currently lives and works in London as researcher and lecturer on Islam.

Spirituality is By Hamid Waqar

Intoxication

piritualism has been metaphorically considered to be a form of intoxication throughout history. As with any metaphor, this overshadows a large portion of what true spirituality actually entails. Many famous poets have referred to wine and drunkenness to express how one feels when in a spiritual state. Shouldn’t one feel beside oneself when in a state of spiritual wonder? Shouldn’t one feel intoxicated when they connect to the divine?

I remember volunteering for a group of students visiting the Shrine of Imam alRida (a) in Mashhad, Iran. The students had travelled from the United Kingdom just to visit this shrine. They were typical young English Muslims, using weird British slang (which took some time to get used to). Since they did not fit into the “ultra-religious/spiritual” box, I wondered what effect visiting the shrine would have on them. The students put their heads down in deep thought as we rode the bus to the shrine for the very first time. To my astonishment, when we reached it and they alighted the bus with their eyes fixated on the golden dome, they started to weep. The visit turned out to be an incredibly strong emotional experience for the young boys and girls. Then, when we returned to the hotel, one of the students said that he felt as if he was on “a spiritual high.” He used the term “high” to explain how he felt spiritually. Spirituality can be described as the strong feeling that one experiences when one connects to the divine. This intense experience creates

necessary to get high, this mystic will do whatever he can – even if it means disobeying the laws laid out by the divine - to achieve the high of spirituality. For instance, a Muslim once told me that he smokes marijuana in order to prepare himself for his nightly spiritual journeys. However, marijuana is prohibited by Islamic law. Hence, this person is disobeying the laws of one whom he perceives to be God in order to become spiritually connected to him. This is absurd. Therefore, Islamic scholars, such as the poet Rumi, believe that there are stages to Islamic spirituality. The first stage is piety, which, in Islamic terms, is a state that a Muslim obtains when he sincerely intends to perform all religious obligations and observes all religious prohibitions. The Quran describes a spiritual journey whose provisions should be piety: “And take provision, for indeed the best provision is piety. So be pious towards Me, O’ you who possess intellects.” (2:197) The Islamic tradition holds that as long as one fails to reach this level of piety, he will be unable to benefit from the higher levels of spirituality that are mentioned in the poems of mystics such as Rumi.

a sense of extreme internal satisfaction which is compared, through similar metaphors, to the feeling that one experiences when he is intoxicated by wine, or even narcotics. It is a state of true consciousness. This is not a modern metaphor. It has been used throughout history. Many poets have tried to express their feelings when they enter a state of spirituality. Such metaphors are found in the poems of Jalal ad-Din Muhammad Balkhi, popularly known as Rumi. Many of his poems mention wine and drunkenness, even though he, as a devout Muslim mystic, never drank any form of alcohol. Take the following poem as an example: “The God-Intoxicated are not sobered by old age, They remain beside themselves ‘’til the last trump.” (Rumi, 176) Rumi uses phrases which support the metaphor “spirituality is intoxication.” First, he states “God-intoxicated.” This is a significant phrase because it tells the reader which “drug” intoxicated the characters of his story. The drug is God. Thus, becoming intoxicated with God produces an intense feeling which cannot be sobered, or depleted by old age. Becoming “sober” here means breaking the strong metaphysical connection that they have with the divine. It is interesting that he also uses the phrase “They remain beside themselves.” These points to the out-of-body experience that many claim to have experienced. The poet does not mean that they are literally souls outside of their bodies, watching themselves. Many forms of narcotics produce hal-

lucinogenic effects. One of these could be the imagined sensation of witnessing one’s body from outside. Furthermore, the sensation of “not being oneself” is common amongst intoxicated people. While intoxicated, when someone says or does something that he normally would not do, he usually apologises by saying that he “wasn’t himself” or “that was the whiskey talking.” (Rumi 18) By stating that “they remain beside themselves,” Rumi tells us that they are not in their normal states; they are in a spiritual or elevated state, intoxicated with God. He also mentions that they will remain in this state “’til the last trump.” “The last trump” refers to the trumpet which will be blown on the Day of Judgment, summoning everyone to the court of the divine. Thus, he tells us that, unlike wine, the spiritual

high does not wear off. Believers do not have to come down. They can remain in this elevated, spiritual state until the end of time. Metaphors are useful linguistic tools. They allow us to express our opinions in an eloquent and imaginative way. But, just as a metaphor explains one aspect of a concept, it overshadows other aspects. Lakoff and Johnson explain this dimension of metaphors: “The very systematicity that allows us to comprehend one aspect of a concept in terms of another [e.g., comprehending an aspect of spirituality in terms of intoxication] will necessarily hide other aspects of the concept. In allowing us to focus on one aspect of a concept [e.g., the intoxicating aspects of spirituality], the metaphorical concept can keep us from focusing on other aspects of the

concept that are inconsistent with that metaphor.” This metaphor is no exception. Defining spirituality as a form of intoxication only points to the mystical side of spirituality. It allows the concept of spirituality to become an abstract goal, but it overshadows another, more important aspect of spirituality. Unlike drinking or drug use, the goal of spirituality is not to feel all warm and fuzzy inside; it is not to become “beside oneself.” Rather, the connection to the divine is the goal. The sense of well-being, or the “high,” is a by-product of the divine connection, not the point of it. When someone treats spirituality to be a form of intoxication, he will chase this high just as a drug addict chases the highs of cocaine or heroin. Just as the drug addict will do whatever is

Thus, although the metaphor of spirituality as intoxication has been used throughout history, it can be misleading for one who does not look at other dimensions of the lofty concept. If one does not look into these overshadowed dimensions, he can mistakenly perform actions which would sever his spiritual connection with the divine - the very connection he is trying to achieve. One must therefore take care in accepting the truth or value of metaphors because important dimensions of the concept are invariably overshadowed every time a metaphor is used. • Hamid Waqar was born into a non-Muslim family, grew up in America, joined a gang and went to prison. He later found Islam in prison and after being released he joined the Hawza Ilmiyyah in Lebanon and then Qum. Today he is a scholar serving the community. He works in translation and editing of Islamic texts, in addition to speaking about Islam in different places around the world.

Interfaith

Passover Remembering the Exodus

Dr Oliver Leaman explains how Passover rituals symbolise both the bitterness of slavery and the building process for Jewish families

he Jewish festival of Passover or Pesach in Hebrew is named after an event that directly led to the escape of the Jews from Egypt. God sent Moses to Pharaoh to obtain his permission for their departure, but this was denied and as a result God sent ten plagues to the country and its inhabitants. The final and decisive plague was the death of the firstborn, affecting the lowliest to the highest social classes in Egypt, while the Israelites were spared this if they took the correct measures, and the angel of death passed over their houses. This last plague spared no one including Pharaoh himself and the Israelites managed to leave and the start of their story in the desert and the capture of the Land of Israel was then made possible. To commemorate this event a festival is organised on the 15 of Nissan each year (26 March in 2013) and it lasts for a week to eight days among more traditional Jewish communities. Originally during the days of the Temple, this was one of the festivals

during which the Israelites would take sacrifices to Jerusalem, and since it occurs at the start of spring this was no doubt a major agricultural celebration at the time. Today the festival starts with a seder, a special meal celebrating the delivery from Egypt, and during the week no bread or anything like bread is consumed. This is because when the Jews left Egypt they left in such a hurry that they had no time to wait for their bread to rise, but they took it with them anyway although it was flat. This is represented today by unleavened bread or matzah, wafers that are made specifically in such a way that they do not rise. A ritual has arisen in traditional communities of searching the house before the festival and removing all traces of bread or anything similar and destroying it, and symbolically selling utensils and dishes used during the year for the week of Passover and removing them from the house. The rules of what counts as bread or chametz during this week are complex, and for Ashkenazi Jews (those origi-

nally from Europe) include beans and rice, while for Sefardim (from Sefarad, Spain, Jews whose ancestors came from Spain or the Middle East) this is generally not the case. For traditional Jews the preparations for the holiday are arduous and some leave the home and go to hotels which have already been carefully prepared for the holiday so that they do not have to do it to their own homes. The cleansing process can take several weeks to ensure that as far as possible not one piece of bread or associated food is present within the home. What has become the highlight of the festival for many is the seder, literally “order”, the service on the first night or first two nights of Passover. This is an organisation of prayers, songs and commentaries on the meaning of the festival and its rituals. For entirely secular Jews a seder is the only Jewish religious ritual in which they participate. The seder is often said to be directed at children, and some of it certainly is, but there are some pretty

dense passages of legal commentary which are unlikely appeal to the young. Perhaps it is the fact that the service contains material for everyone that has made it so popular among Jews and the festival can also be represented in quite secular terms as a celebration of freedom. Bread represents what is heavy in our lives, like the conditions under which the Hebrew slaves lived, and the holiday celebrates the fact that its participants are free, of the Egyptian yoke at least. The word in Hebrew for Egypt, Mitzrayim, is often taken to mean a place where one is confined, and the Passover festival represents the escape from bondage and the ability of people to behave as they wish. It is difficult to overstate the extent to which Passover is a home-based event. There are indeed synagogue services during the week, but the fact that the observant Jew’s household has to change its entire eating habits cannot escape attention. There is evidence that in the past the seder was actually a synagogue event, but today it is firmly

set in homes. Many Jews only attend the home-based seder and do not even abstain from bread during the week. Perhaps its continuing popularity is a reflection of the success of its main theme, which is to ensure that children understand that they are the descendants of slaves from Egypt. Participants are constantly reminded of this, and by contrast with the account of the Exodus in the Bible, the role of God is emphasised throughout. God brought the Jews out with an outstretched arm and a strong hand; Moses and Aaron are not mentioned. The seder finishes with some engaging songs, the final one being in Aramaic, describing a whole sequence of events occurring to a kid, a young goat, and ending up by describing the power of God over everything. There are also some rituals like toast for Elijah, the prophet who Jews believe will usher in the time of the Messiah, opening the door for him, and the variety of items on the seder plate such as bitter herbs and a mixture of nuts and apples, called charoset, all serve to make the day special. The

bitter herbs are taken to symbolise the bitterness of slavery while the charoset represents the building process that the Jews undertook when they were slaves in Egypt. There is also scope for variety, and some more progressive Jews put an orange on the seder plate. This is to counter the views of a rabbi who said that a woman leading the seder service would be like an orange on the seder plate, i.e. out of place. The seder service has often been changed and reinterpreted by different kinds of Jews, and is sometimes much abbreviated. Yet it is remarkable how such a traditional and longstanding ritual has lasted for so long, generally in an unchanged form. For many Jews it is important to preserve it in its traditional form, since it evokes a sense of family and continuity that are such an integral aspect of religious and cultural identity. • Dr Oliver Leaman, Zantker Professor of Judaic Studies, University of Kentucky

he first meeting of Muslim and Christian Clergies titled ‘Tabletalk’ was hosted by the Islamic Centre of England on February 6-8, 2013. The concept of this new initiative is to establish a colloquium between Muslim and Christian clergies to discuss topics in applied theology, generate a conversation based on prior study and reflection and to deliberate on common problems facing people of faith in the modern world. The subject for this year was ‘Freedom of Speech and its Limitations’. The group examined the concept from historical, legal, theological and social dimensions from the viewpoints of both traditions. The meeting was convened by Mohammad Saeed Bahmanpour and

Chris Hewer and was made up of five delegates from both faiths, who in addition to their pastoral duties also work as university lecturers and writers. The issue of blasphemy and the treatment of the blasphemy rules from an historical, theological, political and social angle were also discussed which at times led to heated exchanges and criticism from both sides and were described by the participants as frank, honest and productive. The Tabletalk group members retain their membership for a period of five years. This is to help the continuity of experience and understanding, ensuring that unity of purpose is maintained. Each session started with a ten minute instinctive talk by a Muslim and a Christian member to encourage further discussions.

The main objective of these sessions was to find common understandings on the meaning of freedom and the balance between the rights and responsibilities of individuals and states with regards to freedom of speech especially when religious values and sacrilege are a reality. During the meetings Muslim and Christian delegates held their daily prayers. Christian delegates were invited to sit behind the respective Muslim congregations. The Christian group also held a separate Christian prayer time within the Islamic Centre. A full report of this year’s discussions will be available in May. The group have agreed to convene next year to discuss the idea of “Faith and Citizenship in Secular Society.” •

Science

By Hannah Smith Ever since the first computers were invented, the idea of creating an intelligent machine has been at the forefront of scientists’ minds. Nowadays we are familiar with robots that can carry out all kinds of complex tasks from mowing a lawn to traversing an obstacle course without the instructions of a human controller. Computerised systems can fulfil challenging tasks traditionally limited to humans such as diagnosing medical patients or faults within an engine. But how close are we to developing intelligent machines? And what constitutes an intelligent machine? Can we call the highly sophisticated computerised systems of the modern age artificial intelligence?

What is AI? Artificial intelligence or AI, is intelligence possessed by man-made machines, such as computers or robots. The term ‘artificial intelligence’ was coined by John McCarthy in 1955, whom defined AI as “the science and engineering of making intelligent machines.” Scientists and engineers working in the field of AI aim to create machines that possess capabilities associated with human intelligence such as reasoning, knowledge, planning, learning, communication, perception, and the ability to move and manipulate objects. A number of theoretical approaches have been adopted in an attempt to develop artificial intelligence. The search for general human-like intelligence makes the assumption that the intelligence of human beings can be fully prescribed according to some scientific theorem or model.

The development of AI The academic field of AI was founded

in 1956 by a group of scientists at a conference at Dartmouth College, but the notion of artificial intelligence and the origins of early AI science and technology can be traced back to the work of famous mathematician and code-breaker Alan Turing. Turing, the father of computer science, developed the fundamental theory necessary for machine-based computation based upon mathematical logic. Following the initiation of AI research in the mid-1950s and up until the early 1970s, many large-scale projects were initiated by research groups around the world. Optimism ran high and it was expected that a brain-like machine would be created within a few years. However by the mid-1970s, financial support for AI research projects had been cut savagely following limited progress. The years that followed were known as the “AI Winter”. Research moved away from aspirations of developing assimilated general intelligence similar to that exhibited by the human brain, and moved to more specific developmental targets such as artificial vision or speech recognition. AI research was revived in the mid-1980s following developments in neuroscience but had lapsed into another lull by the late-1980s, with the onset of the second “AI Winter”. The legacy of the “AI Winters” continues to this day in which the study and research of AI is highly compartmentalised into many sub-fields with narrow goals. Initial work focussed on symbolic representation of knowledge and logical deduction to reason about worldly phenomena. For example, if person X has disease Y, which is highly infectious, and X came in close contact with person Z, using logic one can infer that Z has disease Y. The uncertainty of the knowledge in the real world proved the

biggest obstacle to logical reasoning. Following the early failure of logic, later research incorporated different computer algorithms including genetic algorithms based upon the theory of genetic inheritance, and neural networks which mimic the functionality of neurons in the brain. However both of these approaches heralded their own limitations. The greatest AI breakthroughs in AI have occurred during the past twenty years. In 1997, Deep Blue became the first computerised chess-playing machine to win a game against then reigning world champion, Gary Kasparov. And during the early part of the 21st century, a number of automated vehicles were able to successfully navigate long distance journeys in urban and rugged natural environments, including winning the 131-mile DARPA Grand Challenge desert-traverse. The most promising recent step in the progress of general machine intelligence is the development of a computer called Cyc by Doug Lenat of Cycorps. Cyc is unique by its founder’s claim that it possesses “common sense”. Cyc is the world’s largest repository of knowledge and has been under development for almost 30 years. Cyc was connected to the internet in 2005 following 22 years of development. Cyc is learning new knowledge from web sources and by interaction with and manual input from real human beings online.

motion technology originates from long-term AI research. Competencies once considered artificial intelligence such as optical character recognition are now considered normal computer functionality. This has led to an evolving understanding of what constitutes AI. Future research will likely focus more on investigating the functionality of the human brain itself in view of the limited success of various types of algorithms. Research upon the brain may reveal how to connect logical, genetic, and neural algorithms that all prescribe different functionalities of the human brain, but fail to mimic general human intelligence in isolation. Probabilistic statistics based upon Bayesian inference have breathed new life into logical programming, such that computers are now able to make logical decisions based upon uncertain knowledge assigned a probability. Despite promising recent developments in AI research, the possibility of an artificial brain that can convincingly demonstrate all the competencies of a human brain still appears a long way off. Josh Tenebaum of Massachusetts Institute of Technology sums up the challenge of AI well: “these problems are much harder than getting to the moon or Mars”. •

The future of AI AI science and technology has found many applications in life beyond its original remit. Nowadays technology originally developed for artificial intelligence can be found in applications as diverse as medical physics imaging and data mining. The 360 X-box body-

Every drop

counts By Khadija Gulamhusein

nternational Water Day is held annually on 22nd March. The aim of the day is to draw attention to the importance of freshwater and to promote the sustainable management of freshwater resources. Freshwater constitutes just 2.5 per cent of the world’s water and only 0.007 per cent is easily accessible for human consumption. Protection and sustainable management of freshwater resources is essential because they provide irreplaceable sources of drinking water for humans and non-human animals as well as habitats for various flora and fauna. Highlighting these needs is particularly important in the context of ongoing pollution, climate change, population growth, and water poverty. 60 per cent of the world’s population lack access to clean drinking water and 50 per cent lack access to basic sanitation. International Water Day began in 1993 in response to a recommendation to celebrate freshwater at the United Nations Conference on Environment and Development in 1992. In 2012, the theme of World Water Day was Water and Food Security: The World is Thirsty Because We are Hungry.

And in 2011, it was Water for Cities: Responding to the Urban Challenge.

indispensable for human health and well-being.”

As the quality and quantity of water has degraded in large parts of the world, the competition among societies and communities needing access to clean water has increased.

World activities for this year will focus on the lessons that can be learned from successful water cooperation initiatives.

Water has become one of the most sought after natural resources. Human conflict, wars, climate change, and over-usage has left large portions of the world’s population without easy and sustainable access to clean and drinkable water.

International Year of Water Cooperation The aim of International Year of Water Cooperation is to direct international attention towards the opportunities for water cooperation among communities and countries in order to solve the challenges of water management. The UN has designated 2013 as the Year of Water Cooperation in recognition of the fact that “water is critical for sustainable development, including environmental integrity and the eradication of poverty and hunger, and is

Water management issues are at the centre of such programmes and focus on water education; water diplomacy; sharing of water resources across national and community borders; and national and international legal frameworks on the use and sharing of water. The logo for the International Year of Water Cooperation reflects the spirit of cooperation and dialogue. The centrepiece of the logo is the year 2013, surrounded by the words “UN Water, World Water Day,” on the top and International Year of Water Cooperation on the bottom in different languages. Each number of the year includes traditional local patterns and designs from a country that speaks the language. A stream of water that passes through the numbers depicts different characteristics of the countries included in the logo. This highlights the cooperation between cultures over water. •

shower head can emit between 2-10 gallons of water every minute, depending on the size of the head and the force of its emission. A 10-minute shower therefore, results in between 20 and 100 gallons of water being utilised. To put that into perspective it’s the equivalent of about 100-750 litres of bottled water. And that’s just for a shower. On average, a person living in the UK uses 150 litres of water a day. And of that total, only 4% of the drinkable water is actually used for drinking. The rest is frittered away on things like showers, flushing the toilet, and washing up. This is a remarkable amount of water, given that 780 million people in the world lack access to clean water. That’s the equivalent of 13 times the current UK population. According to Water Aid, an American taking a five-minute shower uses more water than the average person in a developing country

slum uses for an entire day. While we may have the occasional hosepipe ban and less than optimal rainfall, we are in no real fear of a drought or severe water shortages. However it’s not like we can ship any water that we ‘save’ to some water-deprived African country anyway. But the point is that basic conceptions of fairness should dictate that such a situation is far from an ethical ideal. Too long have we accepted the status quo because we feel that there is nothing that we, as individuals, can do to shift the balance. But it’s not about shifting the balance; it is about waste and what is considered an acceptable level of usage. Even if we compare ourselves to our European counterparts, we use more water per person than other countries. An average Brit uses 150 litres of water a day, while an average German uses 127 litres per day. Multiply that by the UK population, and that means that we waste 1.4 billion unnecessary litres of

water every single day. And that’s not all – one fifth of a household’s total carbon footprint comes just from heating water used in showers, baths, and washing up. I’m not suggesting that we stop flushing our toilets or taking showers. But there are genuinely simple and convenient things that we can do to make our water usage more efficient. It is as simple as storing water in the fridge to prevent having to leave the tap running for a few minutes to get it to reach a suitably cold temperature. Or using a normal shower head instead of a power shower head, or just spending five fewer minutes in the shower. We’re all responsible for saving water. It’s time we started caring about waste - as Muslims and members of a global community. •

“Do not waste water even if you are on a riverside” - Prophet Muhammad (s)

Health Editor Dr Laleh Lohrasbi

ijama - the Arabic term for wet cupping - is a process in which the blood is drawn from small skin incisions by vacuum for therapeutic purposes. The history of cupping goes back to ancient Egypt. Ebers Papyrus, the oldest medical textbook in the world, describes how Egyptians used cupping as a form of therapy in 1550 BC. Since then the Chinese, Jews, and Muslims have all practised it.

Hijama is recommended by the Prophet Muhammad(s) in 28 separate instructions as a cure for different medical conditions. Muhammad even referred to the best areas of the body and the best timings for this procedure. One tradition says: “Whoever performs cupping on the 17th, 19th or 21st day (of the Islamic month) then it is a cure for every disease.” Other Prophetic traditions mention the proper areas for Hijama according to the point of pain or the kind of illness, like cupping on the top of the foot for leg pain, treating ulcers that occur on the thighs and calves and the interruption of menses and skin irritation on the testicles. Cupping on the hip is recommended for pain in that area, cupping under

In a more modern version a rubber pump is used to make the vacuum.

the chin for toothache, or pain in the face and throat, cupping on the bottom of the chest for the treatment of sores, gout, haemorrhoids, oedema and itchiness on the back and finally performing regular cupping on the two veins at the side of the neck and the base of the neck. Hijama practitioners believe that many bodily pains arise due to bad blood circulation. Hijama promotes healthy blood circulation and helps blood reach all parts of the body. On the other hand the blood that is drained removes harmful substances from the body and promotes good health. Hijama is usually performed using a rubber or a glass or bamboo cup. To begin with, a flammable substance such as alcohol, herbs or paper is put on fire inside a cup and then as it starts to smoke the cup is placed upside down on the surface of the skin. As the air inside the cup cools down, it creates a vacuum that causes the skin to rise and redden as the blood vessels in the treated area expand. After about three minutes the cup is removed and a small incision is made by means of a lancet or scalpel on the surface of the skin.

In the third stage the vacuumed cup is placed on the area for about 20 minutes to draw out a small quantity of blood. In a more modern version a rubber pump is used to make the vacuum. After the procedure is finished a topical antibiotic is applied to the incisions. The affected skin returns to its normal condition within 10 days. The principles of Hijama, acupuncture and acupressure are very similar. In Hijama the blood is drained out of the points of the skin which during acupuncture and acupressure are stimulated or sucked out. For years conventional physicians claimed that the effectiveness of cupping was confined to producing a mere placebo effect. But in recent years researchers have indeed found some scientific proof for the benefits of Hijama. Dr Robert J Simons in his research published in the British Medical Journal has concluded that cupping may be worthy of a place in modern medicine. His findings indicate that after cupping, the colour of skin changes from clear pink to dark red. This is due to the extravasations of blood from the capillaries into the flesh. When this deep

A flammable substance such as alcohol, herbs or paper is put on fire inside a cup and then as it starts to smoke the cup is placed upside down on the surface of the skin.

tissue blood falls into decay, the red globules break up and their antitoxins are set free. The other effect of cupping is extensive production of polynocleos - one of the white blood cells - which improves the immune system’s activity against infectious pathogens. An investigation published in the online Journal of Alternative medicine states that Hijama has many biological effects. It is believed that Hijama increases the secretion of endorphins and enkephalins. Endorphins are morphine like molecules, which by binding to certain receptors, can eliminate pain. Enkephalins are molecules regulating the body’s sense of pain. The activation of both types of molecules reduces pain. This research shows that Hijama can be helpful in reducing pain in patients with anterior knee pain, lower back pain, repetitive strain injury and sports injuries. A joint investigation by the Medical Science section of Kermanshah University of Iran, and the University of Alabama at Birmingham, USA, published in the American Journal of Chinese Medicine, revealed that the beneficial effects of Hijama are due to three mechanisms: • Neural: improvement in emotional

and psychological disorders including depression, stress and anxiety by regulation of neurotransmitters and hormones such as serotonin and dopamine • Haematological: increase in the flow of blood and in the end organ oxygenation. • Immune system functioning: irritation of the immune system and consequently increase in the level of immunity. Dr Naseer Saleh, the author of a Hijama manual, explains how it improves oxygenation of the human cells by extracting nitrites from the body. Nitrites oxidise the iron atom in haemoglobin from ferrous iron to ferric iron. Haemoglobin is the heme containing protein (the most absorbable form of iron) in mammals. Its primary function is to bind, transport, and release molecular oxygen. Haemoglobin bound iron remains in the ferrous state during oxygen binding, transport and release. When haemoglobin bound iron is oxidised to ferric iron, it cannot transport oxygen. Dr. Katase from Osaka University believes that Hijama influences the com-

position of blood by increasing both red and white blood cells and changing acidic blood into neutral blood, resulting in its purification. It also cleanses the body of accumulated irritants that cause inflammation. By reviewing all these scientific proofs it is not surprising that Hijama practitioners claim to treat conditions like constipation, diarrhoea, headaches, back pain, arthritis, period pain, injuries, asthma, cellulite, fatigue, anaemia, depression, emotional problems, atrophy, sciatica, common cold and flu, skin problems, weight loss and much more . Modern science has once again proved to us the applicability of the Prophet Muhammad’s(s) teachings to our daily lives. Indeed Hijama is gaining in popularity in the West where Hijama clinics have sprung up in most towns with sizeable Muslim populations. In recent years even non-Muslims have availed themselves of this ancient medical practice and promoted its merits. “Indeed the best of remedies you have is cupping (hijama)…” Prophet Muhammad(s). •

y g r e ks n E rin

s the size of families shrinks from one generation to the next, parents are become more and more apprehensive over the behaviour, health and wellbeing of their children. This is expected from responsible parents. However too much attention may lead to what is commonly known as the “hyper parenting phenomenon”. This behaviour is mostly seen among parents with first born babies. When an infant is born the baby is immediately exposed to excessive and over protective parenting. These young parents - especially young mums - consider the world as a dangerous ground ready to contaminate their children, so they try to keep the children as clean as possible. Excessive washing and cleaning, preventing children from touching objects or entering places which may be dirty, are all results of hyper parenting. Most parents do not realise that by sanitising the environment around their infants they are in fact depriving their children from developing a healthy immune system. A theory called ‘hygiene hypotheses’ developed on the basis of investigations on children who are kept away from parasites, germs and viruses, asserts that these children are more susceptible to allergies, asthma or other auto-immune diseases later in their lives. According to this theory children raised in large families, growing up in farms or country surrounded by pets, animals and soil are less likely to develop allergies later in life. A study of almost 12,000 families in England and Scotland found that children in larger families are less likely to develop asthma. In other words having more children means that the parents divide their attention. Another study published in the American Journal of Respiratory and Critical Care Medicine

he safety of energy drinks has come under scrutiny after recent reports in USA showed a near twofold increase in A&E visits linked to these beverages. Eighteen related deaths suggest that the complications caused by these drinks are increasing day by day.

reported that among almost 1200 teenagers in Canada, those who grew up on farms were 40 percent less likely to have asthma than their urban and suburban counterparts. One cannot blame parents for being over-cautious when there are so many environmental issues to be concerned about such as air pollution, UV rays, and poisonous waste. However preventing children playing outside their home environment may have an adverse effect on the children’s health development.

exposed to germs to get used to producing antibodies. In addition to this it should be remembered that there are some useful bacteria in soil and the outdoors environment that may activate neurons in the brain which produce serotonin. These bacteria act as natural antidepressants.

We cannot ignore the fact that children do get sick with illnesses contracted outside the house, such as influenza and infectious ulcers, so just how much cleanliness is really needed for a child? The answer, as usual, lies in keeping a balance and exercising common sense.

Children should be allowed to play and get dirty. No one can guarantee that in the process they do not get hurt or sick, so common sense says if the child gets injured, this can simply be rectified by cleaning and sanitising the area. Washing the hands and face with an antibacterial soap after school, a football match or before eating meals is wise but over using hand sanitisers, antibacterial soaps, bleach or other harsh chemicals can be more harmful to a child’s health than any germs.

Like other physical systems of the body, the immune system needs practice to be perfect. Just as the child’s brain is trained to understand maths and science, the immune system should be

When a child picks up toys or food dropped on the floor parents should not be so worried and concerned. They should take a deep breath and pass on! •

A report by the American Substance Abuse and Mental Health Services Administration (SAMHSA) showed that more than a tenfold increase in the number of emergency visits tied to the use of energy drinks between 2005 and 2009 and an increase of 10,000 cases between 2007 and 2011 is also related to consumption of these popular beverages. The manufacturers of these drinks have denied these statistics based on lack of information and medical histories of the reported cases. The report, based on information collected from the patients attending A&E, showed they all drank energy drink prior to their illnesses and in 44% of cases consumed the energy drinks in combination with alcohol or other drugs. A recent research based on information gathered from calls received by the Australian Poisons Centre over a period of seven years, lists the most common side effects of energy drink beverages as tachycardia, tremor, agitation, gastrointestinal upset, chest pain, dizziness, syncope, insomnia, res-

piratory distress and headache. These side effects are caused by the common ingredients used in energy drinks.

can lead to an overreaction eventually of the immune system causing autoimmune illnesses.”

Most of the energy drinks that are supposed to make us more alert and energetic contain ingredients such as caffeine, sugar, taurine, vitamins and herbs. The main ingredient is caffeine and it may be disguised in the form of guarana, green tea extract or coffee extract but nevertheless no energy drink is devoid of it.

Other ingredients like taurine, vitamins and herbs have no specific side effects, although some medical herbs may interact with medications or other supplements..

The safe range of caffeine intake for a healthy adult is 400 mg - although even this level may still cause dependence - and for children less than 12 years old 85 mg per day. The safe range for caffeine in energy drinks is less than 180 mg per serving which means children can easily overdose with only one drink and it can cause confusion, rapid heartbeat, seizures and even death. Sugar is the other fixed ingredient which provides energy by means of calories. Sugar can be called as corn syrup or cane sugar or more creative names like natural cane juice or glucose. Most energy drinks contain large amounts of sugar, the main obesity causing element. Some of these drinks have the same amount of sugar as six frosted doughnuts, which equates to one third of the can filled with refined sugar. Dr. Doug Meintz, the health and vitality expert from SAMHSA believes “this

Unfortunately some people who regularly consume theses beverages – mostly young athletes and students between 18 to 25 years old – are somehow addicted to them and suffer withdrawal symptoms when not using them. Energy drinks are far different from sport drinks. Sport drinks are beverages with mild sugar levels providing more energy and some salt to replace some of the nutrients lost when sweating. However energy drinks can in some cases cause dehydration during exercise. The key to safe consumption is moderate use of the energy drinks. If these beverages are used responsibly – only when they are needed and not as a replacement for water - the side effects can likely be avoided. •

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

Places

Words and illustrations by Taraneh Eskandari

ong before the introduction of green building design and LEED platinum ratings, ancient Muslim-Persian architects had developed an ingenious system to naturally ventilate buildings. Making use of the natural differences in pressures and temperatures between the air inside and outside, these designers managed to cool down buildings and make them habitable.

A typical Wind Catcher in Yazd A wind catcher or â&#x20AC;&#x153;Badgirâ&#x20AC;? as they are called in Farsi consists of a tall, chimney shaped column rising on top of a roof. It works by using differences in air pressure. In the summer time, the

temperature of the outside surface of

the column increases, causing the air

Hot air exits

Air is directed to the Qanat

Wind Catcher Mechanism

temperature of the outside surface of the column increases, causing the air inside the tower to warm up. The warm air then rises and passes through the openings at the top of the tower. This allows the cooler air to enter from an underground area, where the air temperature is cooler than outside. This system is usually combined with water canals called “Qanat”, passing under the building. The air gets cooler as it is in contact with the cool surface of the earth as well as the cool water in the qanat. Wind catchers are symbols of Persian civilisation and are mostly found in cities with hot and dry climates in central Iran, such as Yazd and Kerman.

Wind catchers have been in the Middle East since at least the thirteenth century when Marco Polo saw on them in Hormuz. There are several confirmed examples on the Persian plateau, such as Isfahan, Shiraz, Lar, Kashan, Tabriz, and Bandar Abbas. But wind catchers were probably to find their finest expression in the classic towers of Yazd. The historical city of Yazd is famous for its significant wind catchers and is sometimes referred to as the “Shahre-badgirha” (the city of wind catchers). Many of the tall brick wind towers of Yazd were built in the late nineteenth century by merchants who had benefited from Yazd’s key position in trade with India.

Dolat Abad Wind Catcher, Yazd, Iran

Ceiling of the Room under the Dolat Abad Wind Catcher

The Dolat Abad garden’s wind catcher, located in Yazd, is the tallest wind catcher in the world with a height of 33.8 metres. The building, a summer residence for Shah Mohammad - the king, is located in the Zandieh era and is approximately 260 years old. The Dolat Abad wind catcher has eight angles and captures wind from all directions. This hexagonal tower is capable of cooling the room connected to it just as much as a modern air conditioning system.

catcher as well as the main hallway of the building, the terrace and the garden area. The air entering the wind catcher passes through the stone water pool and is then directed to the other rooms. The evaporation occurring at the water pool cools down the flowing air. The room under the column itself has eight sides, with each side connected to a separate room through a single door. In this way the cooled air can be directed to a particular room by opening the relevant door.

This wind catcher uses both air flow and evaporation. The water is pumped to a channel of pipes spread out under the building and connected to a water pool in the room under the wind

Although the primary function of wind catchers is ventilation, they also represent the social status and the wealth of the owner. The highest and widest wind catchers belonged to the wealthi-

est and most prominent families. When looking at the houses in a village one could easily determine the status of the families living in them. Houses with no wind catchers or only one-sided wind catchers belonged to poorer families, whereas the rich houses had taller, multi-sided wind catchers built of good quality bricks. An important aspect of this elegant contraption is its applicability to contemporary cooling systems, as it addresses a problem which is still a major design consideration in modern buildings. The function of a wind catcher is very similar to the function of a water cooler. In both cases the air is captured from outside and is passed

over water. Evaporation on the surface of the water takes the heat from the air and consequently cools it down. What distinguishes wind catchers from conventional cooling systems is the elimination of non-renewable energy consumption, as well as the utilisation of natural elements such as sun light, air and water flow. Without doubt many green ventilation systems that exist today are inspired by the same concept. • Taraneh Eskandari is a Master of Architecture Candidate at the University of Toronto. She holds an undergraduate degree in Civil/ Structural Engineering from the University of Waterloo.

Friday Nights 2013

The Friday Nights Thought Forum at Islamic Centre of England London’s weekly open gathering.

Time: 7:30 pm – 9 pm Venue:Islamic Centre of England,140 Maida Vale, London W9 1QB

5 March 2013

Islam UK Series Public Lectures 2013 - Centre for the Study of Islam in the UK Cardiff University Cardiff University Dr Asim Yusuf is a Consultant Psychiatrist with a special interest in Spirituality and Mental Health talks on ‘The Challenges of Mental Illness in British Muslim Communities’.

Tickets : All talks are free, but booking is advised Time: 7:00 - 8:00 Venue: Lecture Theatre 0.36, John Percival Building (formerly The ‘Humanities Building’), Colum Drive, Cardiff CF10 3EU Contact: http:/ islamukseriesfourthlecture2013.eventbrite. co.uk Email: events islamcentre@cardiff.ac.uk

7 March 2013

Revisiting State-Tribe Relations in Yemen (Talk) Organised by The Mosaic Rooms. Talk on Yemen and state-tribe relations in light of the recent upheavals.

Tickets: Admission free Time: 7:00 pm Venue: The Mosaic Rooms, 226 Cromwell Road, London SW5 0SW. Contact: Telephone: 020 7370 9990 66

Email: rsvp@mosaicrooms.org Web: www. mosaicrooms.org

‘Dr Najib and Mr Karzai:A Tale of Two Retreats A lecture by Jonathan Steele Author/ International Affair Columnist Organised by Centre of Contemporary Central Asia & the Caucasus (CCCAC) Anthony Hyman Memorial Lecture. The US-led international force in Afghanistan has started its withdrawal which is due to be completed exactly a quarter of a century after Soviet troops withdrew. Will the Karzai government be able to resist the advance of today’s insurgency?

Tickets: Admission free Time: 7:00 pm Venue: Khalili Lecture Theatre, SOAS, School of Oriental and African Studies, Russell Square, London WC1H 0XG Contact: Email: centres@soas.ac.uk Web: www.soas.ac.uk/cccac/ Telephone: 020 7898 4892/3

12 March 2013

The Andalusi Connection: Muslim and Jewish Thinkers in Islamic Spain The period between the tenth and twelfth centuries in the Iberian Peninsula was marked by cultural effervescence. Al-Andalus (the Arabic name for Islamic Spain) owes much of this effervescence to its multicultural and highly sophisticated society. Jewish and Muslim philosophical works, which developed in this period, are the product of a common philosophical legacy, integrated into the two religious traditions and expressed in the same language, Arabic. The study of the two traditions together, as tightly interconnected, allows a better understanding of each one of them.

Time: 17:15 -18:30 Venue: The University of Edinburgh , Lecture

Room 1, School of Divinity - New College Mound Place - EH1 2LX Edinburgh Contact: Web:http://edinburghuniversity-143.eventbrite.co.uk Email: H.Holtschneider@ed.ac.uk

with a view toward a complementarily or polarity of principles that is analogous to the Chinese idea of yin/yang.

By: Professor Sachiko Murata [Stony

www.soas.ac.uk/history/events/

21 March 2013

14 March 2013

Brook University] Author of ‘The Tao OF Islam: A Sourcebook on Gender Relationships in Islamic Thought’ (SUNY Press 1992)

The Politics of Business in the Middle East after the Arab Spring (Discussion)

Yemen Divide

Time: 9am -5pm

Organised by: LSE Middle East Centre. Discussion on the political role of regional capitalists during and after the Arab uprisings, prospects for the emergence of a more independent bourgeoisie, economic reform and new social contracts.

Speakers: Noel Brehony in conversation with Manuel Almeida Author and Middle East expert Noel Brehony will be in conversation with Manuel Almeida. They will discuss why Yemen, sensitive neighbour of Saudi Arabia and strategically vital to Middle East security, has veered towards massive instability, looking at the history and influence of the People’s Democratic Republic of Yemen today. This event celebrates the launch of the paperback edition of Yemen Divided, which tells for the first time the comprehensive history of the People’s Democratic Republic of Yemen (PDRY).

Time: 7pm Venue: The Mosaic Rooms, 226 Cromwell Road, London SW5 0SW. Contact: Telephone: 020 7370 9990 Email: rsvp@mosaicrooms.org Web: www.mosaicrooms.org

16 March 2013

Islamic Circles and An-Nisa Society present - International Women’s Day Event: The Tao of Islam: Gender Relationships In Islamic Thought The Tao of Islam is a rich and diverse anthology of Islamic teachings on the nature of the relationships between God and the world, the world and the human being, and the human being and God. Focusing on gender symbolism, Professor Sachiko Murata shows that Muslim authors frequently analyse the divine reality and its connections with the cosmic and human domains

17 March 2013

Islamic thought & philosophy in Confucian terms The Islamic presence in China is as old as Islam itself. With over 1200 years of Sino-Islamic relations, ranging from the early da’wah efforts of many companions of the Prophet to the pioneering journeys of the greatest naval commander in Chinese history, Admiral Zheng He, to the fact that there are millions of Muslims living in China today, Islam and Muslims have made a significant contribution to China and Chinese civilisation and vice versa.

By Professor William Chittick - Stony Brook University

Time: 9am – 5pm Venue for both courses: Birkbeck College, Malet St, London WC1E 7HX Book Online: www.islamiccourses.org BOOKING DEADLINE: MONDAY 4TH MARCH 2012 after which prices increase.

18 March 2013

Representations of childhood in medieval Islam (Seminar) Organised by: Department of History, SOAS. Seminar on the History of the Near and Middle East.

Tickets: Admission free Time: 5:15 pm Venue: Room G3, SOAS, School of Oriental and African Studies, Russell Square, London WC1H 0XG Contact: Email: tb31@soas.ac.uk Web:

Tickets : Admission free Time: 6:30 pm Venue: New Theatre, East Building, LSE. Contact: Email: d.c.akkad@lse.ac.uk Web: www2.lse.ac.uk/middleEastCentre/ home.aspx Telephone: 020 7955 6198

22 March 2013

Art, War & Peace: Responses to Iraq Ten years on from the invasion of Iraq, this event will bring together Iraqi artists to talk about their experiences and practices in relation to the war. Alan Ingram in collaboration with Ark & UCL presents a day of talks, workshops & panel discussions.

Tickets : TBC Time: TBC Venue: The Mosaic Rooms, 226 Cromwell Road, London SW5 0SW. Contact: Web: www.mosaicrooms.org Phone : 020 7370 9990 E-Mail : rsvp@mosaicrooms

22-28 March 2013

Photographs by numbers An exhibition of infographics on Iraq by Mona Chalabi. These images explore a story of progress in Iraq that has no easy beginning, middle or end. Each piece depicts

a development statistic from a trusted source which is conveyed using a photo of the people that make up the numbers. The 12 pieces use photography taken from trips to Iraq in 2012 and 2013 to interview Iraqis about their hopes for post-conflict stabilisation. Whether in Erbil, Najaf or Baghdad, the collective narrative Iraqis recounted was a complicated one.

Time: 11:00 - 17:00 Venue: The Arab British Centre, 1 Gough Square, London EC4A 3DE Contact: Web: www.arabbritishcentre.org. uk/events/photographs-numbers-22-28march-2013

27 March 2013

Opposition in the Gulf Monarchies: a Second Spring (Lecture) Organised by: The British Foundation for the Study of Arabia (BFSA) and the Kuwait Programme at LSE in association with London Middle East Institute, SOAS (LMEI).

Tickets : Admission free Time: 5:30 pm Venue: Khalili Lecture Theatre,SOAS, School of Oriental and African Studies, Russell Square, London WC1H 0XG Contact: Email: ionisthompson@yahoo.co.uk Web: www.thebfsa.org

The expanding impact of the Internet and Social Media in the Muslim World Speaker: Hugo Wolmarans and others

Tickets : GC members £10; non-members £40. Refreshments will be provided, including coffee and tea from 11.30am; no lunch. Time: 12pm-16pm Venue: CMF Offices, 6 Marshalsea Road, London, SE1 1HL Contact: www.globalconnections.co.uk 67

Vank Cathedral (Armenian) - Isfahan, Iran