issue 34 vol. 4 April 2016
islam today
A Spiritual Weekend
The Hawza Experience
Sahifat ul Mahdi(aj)
Contents
islam today issue 34 vol. 4 April 2016
islam today magazine is a monthly magazine published by the London based Islamic Centre of England. It focuses on the activities of the communities affiliated to the Centre, reflecting a culture of openness and respect towards other religious communities both Islamic and non. The magazine is available in paper and digital format.
Editorial team Managing Director
M. Saeed Bahmanpour
Chief Editor
Amir De Martino
Managing Editor
Anousheh Mireskandari
Layout and Design
Innovative Graphics
Page
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Sheikh Dr Mohammad Ali Shomali's speech - Brussels 3 March 2016
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A Spiritual Weekend with Dr Mohammad Ali Shomali
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The ABSoc Presidential Retreat
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‘Islam and violence’ - conference
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The Sahifa Al Sajjadiyah Workshops
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Alliance of Abrahamic faiths; the need of the Hour
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The NHS and religion
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The Hawza Experience
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The Sahifat ul Mahdi(aj)
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Art
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Children Corner
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What & Where
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Inclusiveness as a Strategy for Preventing and Countering Radicalisation
Organised by Kawthar Learning Circle - 5th & 6th March 2016, Montreal
Organised by the Muslim Student Council (MSC) – report by Maryam Haneef
Organised by ‘Dimore della Sapienza’ and the ‘Link Campus University’, Rome - Report by Hossein Morelli & Abbas Di Palma
Lebanese Mosque - London 3rd March 2016
by Adnan Oktar
www.islam-today.co.uk Follow us: islamtodaymag
by Revd Frank Julian Gelli
@islamtodaymaguk
Publisher The Islamic Centre of England 140 Maida Vale London W9 1QB Tel: +44 20 7604 5500 ISSN 22051-2503
Disclaimer: 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.
by Ezra Hashme
Book review
by Moriam Grillo
by Ghazaleh Kamrani
Listing of Events
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Reports The Islamic Centre of England
Sheikh Dr Mohammad Ali Shomali's address at the:
Preventing and countering radicalisation debate Organised by COMECE (the Catholic Church in the European Union) Brussels 3 March 2016
What I want to share is a reflection on human history. Something seems to be a repetitive pattern in human history and whether we are religious or not we all face similar problems. Although religions came to help us to deal with
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e have about 19 years of relations between Shiites and Catholics and so far we have had six rounds of discussions, the last one being in Assisi. The 7th programme will be in Qum in May 2016. We have published six volumes and the last three ones are called Monks and Muslim 1,2 and 3 which is coedited by myself and father William Skudlarek from the Monastic Interfaith Dialogue. Although I have been in contact with many Christian denominations but for some – perhaps historical reasons and some theological reasons, dialogue with Catholic Church has become more advanced. I hope these meetings will be inspired by God Almighty as you are performing a great undertaking. You are thinking and planning about how peace in Europe can be helped and maintained.
these problems but we manage to create the same problems and just give them a new form and shape, sometimes even deceiving ourselves. For example, one of the biggest problems for humankind is the lack of commitment to the truth. The Qur’an tells us in the second chapter, verse 213, that initially people lived a very simple life; we did not have a complicated community life. But people started disagreeing and arguing among themselves. They started fighting over ‘what is mine what is yours’. And God sent them prophets and books to help them to overcome conflicts. The idea was to benefit from the guidance coming through the revelation to get rid of these conflicts (ekhtelaf). Then God says, when the prophets came people started arguing about the message of the prophets. The same human problem has now taken the name of religion. So maybe in the past they fought over a piece of land - now they fight over religions for
Those who have no God in their lives, they are orphans in the real sense and they suffer. This could create real problems for them and others because there is no principle of love, of beauty, of justice and of the transcendent...
the minds of people. But the mentality is the same. What we find in human history is that no religious community is immune to these problems. Unless we equip ourselves with deep love for truth and God, we would not be immune from these problems. A few years ago, when I was visiting Rome, it occurred to me
A god which is brought down to the level of a tribe has no interest in other tribes. A god, who is brought down to the level of one religion, does not care about other religious communities.
how we suffer in this world, due to no love for God. Some people have no experience of this love. Religious people are not able to understand how someone suffers if they don’t have this love. This is akin to what an orphan feels, but if you are not an orphan you cannot feel it. Those who have no God in their lives, they are orphans in the real sense and they suffer. This could create real problems for them and others because there is no principle of love, of beauty, of justice and of the transcendent, the reality that regulates and guides their lives. But there are people who have love for God, but their love is not of good ones.
spirituality is that you always measure your nearness to God by being humble and have concern for other people especially for people who differ from you. Love for God cannot be only measured with concern for my fellow mosque people or church people. If I am really trying to get close to God, it means I am really trying to expand my love for people, even for animals, plants and anything which is created by God. How can we think that we are true lovers of God, and remain narrow minded and only care for our own tribe or religion?
Sometimes love for God can be very destructive. There are two ways to love God. Some religious people, even maybe pseudo mystics, people who are very much into spirituality, think they have love for God, but their love for God is possessive. They love God in a sense that they want to own God. Like people who love their car as a belonging. They want to own it, control it, and it is us who decide who can have it. This is destructive, because we bring God to the level of selfish human beings, and we put our own interest and ideas in the name of God. So whatever selfish act we want to do we say that is what God wants me to do. That is the God that tells us to kill, to get rid of other people. A god which is brought down to the level of a tribe has no interest in other tribes. A god, who is brought down to the level of one religion, does not care about other religious communities.
I think this is a very important issue that lies deep in secular forces or some extremist religious forces. They don’t have a real experience of love of God. If this love exists, it would be impossible to even see the suffering of others, let alone be the cause of that suffering. A true lover of God cannot see anyone being misplaced, lose their houses or jobs. So why do some people in the name of religion commit all these acts? Because they do not have this experience of the true love of God. I have said many times that actually what we see in extremists is that they are new to religion or have no proper religious background. Many of these people are not people who used to go to places of worship and learning regularly. These are late arrivals and they want to fast track. There is some gap in their life. Many of these people are not even very religious, but now there are a lot of big changes in the world and because they feel guilt they want to move fast to compensate and that is creating problems.ď Ź
But there are other ways of loving God and that is instead of possessing God, you are possessed by God. Instead of bringing God down to our level we want to rise towards God and we have a Godly look at the world. Then no one would only be concern about their own tribe or religion. So we have one of these ways to choose from. The sad reality is that in the most of cases we have possessive love for God. This possessive love can be for one person or one religion. There might be one billion people, but not for six billion people. This god can be the god of Christians or Muslims only, but not for everyone. This is the sad reality. But we have in all traditions, people who have really tried to love God, be possessed by God and rise to the level of being able to see everyone and have concern for everyone, in a Godly way. Something which I believe comes with true
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A Spiritual Weekend with Dr Mohammad Ali Shomali
Organised by Kawthar Learning Circle - 5th & 6th March 2016, Montreal.
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he Kawthar Learning Circle students hosted 'A Spiritual Weekend with Dr. Mohammad Ali Shomali' on March 5th and 6th at the Shiane Haidery Islamic Association in Montreal. The twoday programme was attended by Muslims from different schools of thought and three cities of Montreal, Toronto and youth from Ottawa. There were approximately 120 participants from diverse cultural backgrounds, aged from 11 years old to mature adults. Attendants attentively listened to Shaykh Shomali’s presentations which provided thorough and clear illustrative examples. The audience’s engagement with the lectures on Imamah (divinely-appointed leadership) which included its definition, prerequisites and our current responsibility towards it and on Self-Development, which delineated its journey and its endpoints, was apparent from the questions during the Q&A sessions.
Knowing that the depth and breadth of Islam would require generations before being fully grasped by the Ummah, Sh. Shomali explained the Messenger left behind the two weighty things (al-thaqalayn), namely the Holy Qur’an and the Ahl ul Bayt(a) and he elaborated on the responsibilities divinely commissioned to the Imams, stating that they inherit three major roles from the Messenger of Islam; teaching of Islam, judgment over disputes and supreme governance. Over eleven generations, the Imams directly presented and guided people towards true Islam, continuously revealing more of its depth and detail in line with the evolution of the collective human mind.
The first lecture was a historical analysis of the understanding of Imamah, held by Muslims over time, showing how it was reduced from being defined as;
Sh. Shomali also explained that during the period of occultation, qualified godly scholars must continue to fulfil the three major roles with important differences in rank and knowledge and that the quintessential connection from the believer to the godly scholars, to the Imams, and to the Messenger of God, is an inevitable milestone for our ultimate salvation.
1) A supreme leadership of the Ummah in both its worldly and religious affairs to any leadership that affords order. Shaykh Shomali refuted this interpretation, illustrating that Imamah first and utmost is a matter of the Command, Covenant and Vicegerency of God (Qur’an 2:124); 2) A position beyond the reach of Angels (2:30-33); 3) A position only granted to a person who has successfully passed trials of prophetic difficulty (2:124); and 4) The person who embodies the continuity of direct divine guidance through the person of the Imam to humankind as mentioned in the Holy Qur’an, “And those who disbelieve say: Why has not a sign been sent down upon him from his Lord? You are only a warner and (there is) a guide for every people”. (13:7)
In the subsequent lecture, Dr. Shomali elaborated on the knowledge held by the Imam, which is bestowed on him directly from God. For further clarification, he introduced the lofty position of the truthful witness (shahid) who is asked to bear testimony over the actions and realities of preset groups of people on Judgment Day. By cross-referencing a number of verses, he showed that this position of immense knowledge is not restricted to the Messenger, the Prophet Muhammad(s) (4:41) but that it carries over to the Imam of the time who is from the people (16:89), lives among them (5:117), has knowledge of the Book (13:43) and is from him (11:17). Dr Shomali’s lectures continued with his talk on the heavy responsibility upon every Muslim to continuously strive to attain recognition and gnosis of the Imam of their time. He asserted that this knowledge is not a function of physical or temporal proximity to the Imam. Rather, it is a function of spiritual, behavioural and emotional proximity. Hence, those who identify themselves as his followers cannot be certain of having knowledge of the Imam of their time unless they have developed an intimate knowledge of the Imam and of their times. On the subject of self-development, Sh. Shomali began by stating that our only worthy purpose is the pursuit of perfection and purity and realisation of self-purification. Tazkiyah is so significant that it is part of the historic
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supplications of the Prophet Ibrahim(a) (2:128-129). He then explained that birr, meaning purity and growth, can only be achieved by giving up and letting go of all forms of material attachments (3:92, 9:103). Above and beyond reduction in food, sleep and other unnecessary interactions, he asserted that self-purification is, above all, a matter of the heart as per the following verse, “The Day whereon neither wealth nor sons will avail, but only he (will prosper) that brings to Allah a sound heart” (26:88-89). He concluded that some of the most important signs of self-purification are absence of arrogance, readiness to quickly admit one’s mistakes, pursuit of the truth, and being critical with oneself. In other words, the pure find their honour in complying with the Truth, rather than endeavouring to make the Truth comply with them. Sh. Shomali then stated that people cannot attain selfpurification through detachment alone; they must also attach themselves to God through prayer (salah). Through prayer our relationship with God is strengthened, just as through zakat (alms giving) our relationship with human beings is solidified. He asserted that everything we do to travel towards God is ultimately part of a journey comprised of a series of challenges. People may start at different places, however the journey itself is infinite for everybody. After exerting one’s full effort, if one puts all their trust in God alone, He guides the traveller to the necessary techniques and means and He covers most of the distance to reach the sincere traveller. (17:19, 47:7).
In the final lecture of the spiritual retreat, Sh. Shomali recounted the most important outcomes of becoming close (muqarrab) to God. He derived inspiration from the inferences that can be made from the Quranic depiction of Pharaoh’s promise to the magicians (7:113-114; 26:41-42). He noted that although these are Quranic verses that quote the words of Pharaoh, they are nevertheless the words of God and continue to provide invaluable insight. Using the analogy of being close to the King, he made several compelling deductions. Next, he asserted that the remembrance (dhikr) of God is the means to attain His Proximity. Dhikr is an activity of the heart that defines its directedness towards God. Dhikr of God needs orientation and direction, and orientation and direction needs recognition and obedience to the Imam of the time. Over 200 books, which were either written by Dr Shomali or written under his supervision, were sold during this event.
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O
ne of the trends seen in university student societies is that towards the middle of the academic year they tend to lose motivation and become overwhelmed by the problems that arise. These issues together with the urgency of academic studies can make it difficult to find solutions and lead societies to lose morale. In response to this trend the Muslim Student Council (MSC), the umbrella body that governs the Ahlul-Bayt Societies (ABSoc) in Britain held its annual weekend retreat programme in scenic Shropshire at Condover Hall. MSC sends an invitation to all ABSoc’s across the UK. The invitation is aimed at the ABSoc president (or representative) and a committee member or an aspiring president for the next Academic year. The members that register for the retreat apply online and choose the activities and workshops they prefer and what they hope to gain from the retreat. These are all taken into account and the most popular choices are selected for the retreat programme. Once the registration period is over, MSC sends a starter pack with details of the programme, participants are put into groups for workshops that require separate teams, and the means of transport are organised. The retreat itself is held over two and half days. The typical programme would be a workshop followed by activity and reflection before prayer. All prayers are done in jam’at (congregation) and are led by a religious scholar. Each workshop has its own instructor. These are from a range of backgrounds. Most of the workshops are done by MSC members who have either recently graduated from university or are in their final year. They all have ABSoc experience or are active members of the community.
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The aim of the retreat is also to connect the ABSocs with the MSC so they can work together more effectively. During the retreat there are meetings with the MSC president, committee and the ABSoc presidents to improve performance. After the retreat there is a Skype meeting to discuss campaigns. There is also an ABsoc summit in the summer when newly elected ABSoc presidents meet up for more leadership building programmes. The retreat sought to bring together ABSoc presidents and committee members from across the UK for a weekend of fun activities, interactive workshops, spirituality and leadership skills development. I had the privilege of being part of this year’s retreat programme. What immediately stood out for me was the friendly atmosphere and the quality of the workshops. Many of us were first timers in the programme, yet the camaraderie was such that it seemed as if we had known each other for years. There were many activities packed into the weekend. Some workshops explored our passion when we communicate with others, our motivations in being the change we want to see in the world, and our mindfulness of our surroundings and ourselves amidst the hustle and bustle of university life. Archery, fencing and the workshops notwithstanding, the best part for me was the opportunity to connect with other ABSocs in the UK, from Leeds, Manchester and Bradford to Cardiff and London. Here we realised that the issues we face are not as big as we had previously thought. From each other we learned how to deal with these issues and move on. Often the answers to our problems are really simple, it’s just that our present conditions and mindsets prevent us from seeing clear solutions.
This retreat helped me to be aware of the importance of sharing our concerns with others who might be able see them from a different perspective and reveal unforeseen solutions. There were many opportunities for increased spiritual development during the retreat. These included sharing our inspirational ahadith (narrations) and Quranic verses around a camp fire, talks on life and death and my favourite, communicating with God. Talking with God is intimate. He does not see me just as a student, or from this or that social category, God sees the true ME and it is this soul that He calls upon to talk to Him. Talking with God doesn’t follow a ritual or a guideline; rather it is a conversation between the soul and the Creator. Fascinating! It is our love for the Ahlul Bayt(a) that unites us. We all strive to make ABSoc a society whose message is heard, whose values are known and respected and to build on our love for the Ahlul Bayt(a) and share it with others. In this respect every step we take on this path is an important one and every challenge we face and overcome will only make us stronger. We left the retreat spiritually refreshed, mentally motivated, with new friends for life and a reinforced love for the Ahlul Bayt(a) accompanied by a sense of duty as Muslims to be the change we want to see in the world.ď Ź
Marayam Haneef is a member of ABSoc and a medical student.
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Conference
‘Islam and violence’
Conference
by Hossein Morelli & Abbas Di Palma
ordinary believers. This enabled him to deepen his knowledge about Islam in addition to simply reading books. He referred to many common points between Islam and Christianity particularly on spiritual matters. He focused on the common idea that God, besides being Creator, is also Guide and Educator of His creation which He does not abandon or isolate. Professor Polia underlined the importance played by all religions, especially the role of Christianity and Islam, saying that they should work together, while keeping their specificity, in order to face the prevailing onslaught of secularism against everything deemed holy. The second talk was given by Carlo Corbucci, a barrister and expert in metaphysics and the scholarly works of Rene’
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slamic civilisation and its profound teachings was the topic of a recent conference, organised by the International Study Centre ‘Dimore della Sapienza’ (Houses of Knowledge) and the ‘Link Campus University’ in Rome. In this conference titled ‘Islam and violence’, the distinguished guest speakers addressed a hall full of attendants at the Link Campus University The conference moderator Tiziana Ciavardini, journalist and anthropologist, welcomed the attendants and guests for this special occasion. The first speaker, Professor Mario Polia, archaeologist, anthropologist and historian of religions stated that during his numerous travels to Islamic countries, he had the opportunity to visit several Islamic religious authorities, and
Guenon. Corbucci referred to the talk by Professor Polia adding that in order to really comprehend every religion, with special focus on Islam in our day and age, we need to focus on its fundamental and most profound teachings rather than more contingent aspects. He reminded us that Islam has in itself both the possibility of salvation for ordinary believers and liberation for those subjects more predisposed to an inner spiritual way that is the overcoming of human limits and achieving proximity to God. The conference continued with a speech by Professor Anna Maria Cossiga, an anthropologist and lecturer of geography and daughter of an eartwhile President of the Italian Republic. Professor Cossiga said that the element of violence is undoubtedly inherent to most religions, and particularly monotheistic religions, as is evident from their holy books, but obviously the interpretation and the explanation of the verses related to such aspects must be taken into consideration. She quoted a book on ‘Jihad’ written by the Muslim scholar Tariq Ramadan that she
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found interesting and relevant to the topic, saying that it is very significant that both Muslims and non- Muslims carry out the necessary responsibility of reciprocal acquaintance not only at the religious level but also culturally. The fourth guest, Dr Ghorban Ali Pourmarjan, Director of the Cultural Institute of the Islamic Republic of Iran in Italy, explained that the message of Islam is essentially peaceful, as is signified by the root of the Arabic word ‘Islam’ which linguistically denotes the concept of ‘peace’. A derivation of the root is used in the Islamic greeting that Muslims share when they meet each other, and is present in the ritual prayers performed daily by Muslim believers. Dr. Pourmarjan made a reference to the second letter of Imam Khamenei to Western youth wherein the Supreme Leader referred to
terrorism as a ‘common pain’ between Muslims and Westerners. Subsequently Hujjatulislam Abolfazl Emami, Head of the ‘Imam Mahdi’ Islamic Centre in Rome, explained that while some aspects such as justice and oppression have intrinsically their own values (the former positive and the latter negative), violence and non-violence are not positive or negative in themselves but subordinated to the absolute value for which they are utilised. He reminded us of the fact that no state in the world has declared violence as absolutely negative. The Shia scholar said that if violence is subordinated in the service of justice, it brings a positive value; therefore it is very important to understand the real meaning of justice and he quoted the words of Imam Ali(a) in this regard: “put everything in its right place”. Then Hujjatulislam Emami explained that the definition of the term ‘kafir’ used in the Qur’an with a negative connotation, which erroneously is often interpreted indicating all nonMuslims, but which actually refers to those who know the
truth and knowingly conceal it. In his view most of the world’s non-Muslims should be classified in the category of the ‘mustad’afeen’ or “oppressed”. Next up was Omar Camiletti, representative of the Cultural Centre of the Great Mosque in Rome. In his brief speech he underlined three major causes of the current situation of violence and turmoil as; 1) a general incapacity of the political class at the international level; 2) a serious impoverishment of the populations; 3) millenarian and messianic trends which would like to create a paradise on earth. The last speech was given by Dr Pietrangelo Buttafuoco, a famous journalist, writer and intellectual, who denounced the grievous political and mass media demonisation of those who try to discuss, or even ask natural questions about facts and events that are affecting the world. By quoting TV broadcasts and articles published by some Italian newspapers, he pointed out the subtle attempts of mystification and Islamophobia exercised on the common Italian citizens in order to lead them towards hatred and rejection of Islam and Muslims. The ‘Islam and violence’ conference was concluded by a lively and interesting debate between the attendants. During the conference the brochure ‘Messaggio all’Occidente’ (A Message to the West), including the two letters of Imam Khamenei to Western youth, was also distributed.
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Lebanese Mosque - London 3rd of March 2016
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he first programme in a series of annual seminars on Sahifa Al Sajjadiyah organised by the Islamic Centre of England, was held in the Lebanese Mosque in London. An enthusiastic audience participated in the programme. The programme started with the recitation of the Holy Qur’an followed by the recitation and Du’a Tawassul. The first speaker, Sheikh Mirza Abbas, delivered his speech in English on the importance of the Sahifa Al Sajjadiyah to our life. He said that Sahifa Al Sajjadiyah is a source of enlightenment and enhancement and contains adieyat (prayers) that connect us to God. In the Sahifa, Imam Sajjad(a) has guided us on how to connect to God through the Munajaat (supplications) such as the Munajaat al Shakireen. Dr Ali Ramzan Alawsi, the next speaker, delivered his speech in Arabic. He discussed some of the supplications from the Sahifa and their impact in our life in the light of the Holy Qur’an. The programme was followed by a lively Q & A session for half an hour. Sheikh Mirza Abbas and Dr Ali Ramza Alawsi answered the questions. At the end Dr Ali Ramzan Alwsi and Dr Azhar Hassan Raza, each explained the Ahl ul bayt Assembly’s initiative to create awareness of the Sahifa Al-Sajjadiya. They also introduced the Sahifa AlSajjadiyah Seminar and its schedule in detail.
The Islamic Centre of England
https://www.youtube.com/user/islamiccentre1998/
Message for New Year, Norooz 1395, by Sheikh Dr Shomali https://www.youtube.com/watch?v=LuZJCmg3_os islam today April 2016
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Faith
Alliance of Abrahamic faiths; the need of the Hour
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oday the world needs peace, friendship, and solidarity more than ever. The conflicts that defined the twentieth century still persist, and innocent people all around the world continue to suffer. There is an urgent need for solidarity and cooperation between people of good conscience from among Christians, Jews and Muslims, as they are capable of preventing the scourges of our day when they unite. This is not difficult considering the common ground between the Islamic civilisation and the Judeo-Christian culture that constitutes the basis of Western civilisation. Today, hundreds and thousands of children, women and men are being killed, displaced, or persecuted due to hostility, hatred and anger instilled in people through antireligious sentiments. In other words, the lifeblood - faith in God - has been cut off from people, and the world turned into a scene of madness with new terrorist attacks and killings every other day. This plague of unbelief is hurting all people of the world. The only way to end this tyranny is via an alliance of devout people of Abrahamic religions as only such unity can help build societies of peace, happiness, and safety. In essence, Muslims, Christians, and Jews have common principles of faith, worship, and moral values. The followers of these faiths believe that God created the universe from nothing and sustains all matter with His Endless Power; that God created all life forms in a miraculous way; and that man has a soul given by God; that God sent Prophets to humanity throughout history, like the Prophet Muhammad(s), and the Prophets Jesus(a), Moses(a) along with the Prophets Abraham(a), Noah, David, Isaac, and Joseph; and they love them all; that God created our lives according to destiny; and they all believe in the Resurrection, Hell, Heaven, and the existence of the angels. In addition to matters of faith,
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the followers of Abrahamic religions also have common values about morality such as the importance of honour, chastity, modesty, selflessness, honesty, compassion, mercy, and unconditional love. Although Jews and Christians were given a different Law to Muslims, all sincere believers are required to submit wholeheartedly to God, do what is good, and compete in doing good deeds. All who believe in the existence of God and the Hereafter and do good deeds are, in reality, following the true religion our Lord revealed to the Prophet Abraham(a). In the Qur’an God reveals that the religion of Abraham(a) was a haneef religion. The word haneef means: one who surrenders to God’s Will, not compromising in any way on His Religion, and being devout. In one verse, God commands the Prophet Muhammad(s) to abide by the haneef religion of the Prophet Abraham(a): “Then We revealed to you: ‘Follow the religion of Abraham, a man of pure natural belief. He was not one of the idolaters.’” (AnNahl: 123) The Prophet Abraham’s(a) devout descendants all followed his haneef religion. In the Qur’an this truth is revealed as follows: “Who would deliberately renounce the religion of Abraham, except someone who reveals himself to be a fool? We chose him in this world, and in the Hereafter he will be one of the righteous. When his Lord said to him: ‘Become a Muslim!’ he said: ‘I am a Muslim who has submitted to the Lord of all the worlds." Abraham directed his sons to this, as did Jacob: ‘My sons. God has chosen this religion for you, so do not die except as Muslims.’ Or were you present when death came to Jacob and he said to his sons: ‘What will you worship when I have gone?’ They said: ‘We will worship your God, the God of your forefathers, Abraham, Ishmael and Isaac – One God. We are Muslims submitted to Him.’” (AlBaqara: 130-133)The religion followed by the Prophet
Abraham(a) represents the common ground between Muslims, Jews, and Christians. Love, faith, and respect for the Prophet Abraham(a) are just as important to Muslims as they are to Christians and Jews. Essentially, all Prophets have invited their nations to believe in and worship God and to abide by the limits He has established for humanity. All nations are expected to follow God’s will without fail and to do good deeds in order to earn His reward. So, Muslims, Jews and Christians, people believing in God and obeying His revelation, should unite in this common premise of the haneef religion which commands all to love and obey God, our Creator and our Lord, and pray to Him to lead us to a truer path. When Muslims, Christians, and Jews unite under these premises, when they realise that they are friends and not enemies in their intellectual efforts, the world will become an altogether different place. The pure religion
of the Prophet Abraham(a) who submitted himself to God is the path that will guide them to unity and peace. When this great task of unity is achieved, pain and suffering will be replaced by peace, happiness, wealth and good fortune for all humanity. Every step to bring faithful Jews, Christians and Muslims together will be another step towards ending the darkness that is afflicting our world. Faithful believers should not even miss a second to start working on this crucial mission and seek to be a means to provide peace and security for all the downtrodden who ask for salvation from the Creator.ď Ź
Adnan Oktar is a Turkish author and an Islamic writer
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Interfaith
The NHS and religion In the midst of the NHS’ obvious struggles, Frank Gelli asks what religious bodies could do to help save the NHS
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hat does the future hold for Britain’s beloved National Health Service? Many warn of an impending crisis. They believe the pressures are such that the NHS will not survive in its current form till 2023. The political debate rages on, often acrimoniously. Time to think outside the box. What if religious bodies could help? Here are two outstanding examples from the Christian tradition. The Hospital Brothers of St John of God operate in 50 countries, with 400 hospitals and medical centres, looking after the sick and the needy. Their founder, John, born in 1495, was a Portuguese soldier who had led a disordered life till he was about forty. After experiencing an intense religious conversion, John saw his vocation was to look after the sick and the destitute. With the support of pious people, he hired a house in Granada, harbouring and caring for all sorts of needy people, including tramps and prostitutes. That was the humble beginning of the worldwide Order of Charity, named after John, later made a saint and surnamed ‘of God’, alluding to his burning love for suffering humanity.
St John of God
Like many holy persons, John had to suffer ignorance and prejudice from rightminded folks. Accused by a bishop of having sheltered idle beggars, he answered: ‘Christ came to do good to all, even to the sinners and the lost. They are my brothers, because I too am a sinner.’ Indeed, ‘Do good, brothers!’ became the motto of John’s religious community. Worn out after ten years of hard service in his hospital – he often carried around the sick on his back – John fell ill. The whole city was in tears. John died on his knees, while at prayer. Today his community of medical and paramedical workers continues the founder’s good works. The Brothers operate alongside state structures, as well as local healthcare services. In under-developed countries, they run centres providing assistance for the mentally ill, AIDS and Alzheimer sufferers. They also run rehabilitation programmes for drugs and alcohol addicts. Nor do they neglect to point to Heaven. In an increasing materialistic world, love of neighbour and love of God are inextricably linked. My second example comes from Italy. Camillus de Lellis, founder of the Ministers of the Sick, also called ‘Camillians’, was born in 1550. Like many young men he joined the Army to escape grinding poverty. While there he became addicted to the terrible vice of gambling. Having lost everything, he was reduced to working as the lowest labourer. God’s grace reached out to
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Camillus de Lellis, founder of the Ministers of the Sick
him, however, because Camillus heard a sermon that changed his life. Forsaking gambling, he sought to become a monk but a lifelong running sore in his leg prevented him. So, he struck out on his own, serving the sick in Rome’s St James Hospital for the incurable. His zeal, affection and piety shown to the wretched patients got him the job of hospital manager. His vision was to found a community of nursing priests, also including care for the dying. Despite his own bodily infirmities, he succeeded. It was risky being sick in Camillus’ times. Hospital conditions were often primitive. In some cases dying patients were carelessly buried while still alive. We learn of a man who was found walking around in the burial vault when the next corpse was brought in! Plagues also were frequent. Camillus had his nurses labouring in the midst of pestilences to relieve suffering, regardless of personal peril. Many indeed died while relieving the sick. Camillus’ project was to revive Christ’s own ministry to the sick, especially the most needy. One of the instructions the Saint gave to his nurses was to offer additional, loving solicitude, comfort and assistance to the gravely ill and the dying. He told his disciples to combine prayer and care and also to encourage patients to have faith. The love of God had to be demonstrated in practice, both for the carer and for the patient. If a nurse failed in proving that, Camillus said, he was like ‘a diamond ring without a diamond set in it’. What is a Camillian religious worker today? He or she receives an education in healthcare. Camillians may be doctors, nurses, x-ray technicians or physiotherapists. They may work in a modern hospital or a hut but as a rule they share a community life – live and work as ‘a team’. Men and women all take vows of evangelical poverty. That does not mean indigence but a simple life untrammelled by the pursuit of riches. They affirm not just the alleviation of pain and care for sickness but also for its prevention. The promotion of health, both physical and spiritual, is their key mission. Moreover, SOS medical teams fly in to assist victims of natural and man-made disasters. They intervene to bring relief and to prevent disease from spreading. ‘Living angels of mercy’, some have called them. Could the models of caring communities like the Hospital Brothers and the Camillians
inspire the contemporary Church into practical, novel ways to help? Something that would not replace the NHS, no, but supplement the services offered by the State? I believe it should. The Muslim tradition also has much to offer. The hospital is a key feature of Islamic culture, along with the water, fountains and baths required for both religious and hygiene purposes. Muslims always considered it a religious and a moral obligation to treat and minister to the sick and the suffering, regardless of status or wealth. Thus, hospitals in Islamic lands had many functions – from centres of medical treatment to places where patients could rest and recover from illness or distress. Furthermore, if an aged and infirm person had no family, the hospital would care for them. Where did the money come from? Many hospitals in Islam existed thanks to money from the State but also from funds provided by waqfs, religious bequests. A waqf is an endowment of property held in trust and used for charitable purposes. The income from the waqf paid for the costs, maintaining the hospital and its services. A patient who was left invalid or incapacitated could even be paid a regular sum of money after being discharged, for his upkeep. Thus, this is a valuable healing model the Muslim communities could contribute to the national life. Is it all a matter of philanthropy, love of humankind, practical benevolence? There are many secular organisations which do that and good luck to them. Still, philanthropic capitalism is not enough. Given its skewered economic system, it creates new problems. Besides, it is vital to remember that charity or love of neighbour in the name of God is different from mere secular philanthropy. Because it is rooted in transcendence. In God’s divine revelation as disclosed to Man. Of course, a critic could argue that it is primarily the State who has a duty to provide proper healthcare for its citizens. By setting up subsidiary, faith-based institutions and instruments would we be diverting attention from the real task? It is true that the capitalist economy and the social system it fosters are in deep crisis. Yet we cannot wait for the revolution or any ‘round the corner’ utopia. People are sick and are suffering here and now. And that is where help is sorely needed – here and now.
Revd Frank Julian Gelli is an Anglican priest, cultural critic and a religious controversialist, working on religious dialogue. His last book ‘The Dark Side of England’. An exposé, is available on Amazon Kindle.
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Life & Community
The Hawza Experience by Ezra Hashme
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llow me to take you through a journey, only a few steps but worth its weight in gold, into a timeless world of knowledge and wisdom acquired from the Holy imams(a). Being a revert to the Ithna Ashari school I was initially oblivious to what the word Hawza meant.
then. Just to be sure I asked around and someone suggested I ought to check animals like dolphins and whales because they are mammals - they give natural birth but they are creatures of the sea. On closer inspection they do have external ears, a small pinhole behind each eye and these ears are up to seven times more sensitive than our ears.
It’s a place which has established an influential footing in today’s world and which also has a deep history tracing its roots backs to the knowledge of the prophets and Imams. This captured my attention and just like a seed grows so did my eagerness for the Hawza. The following hadith is an interaction between a Jewish man and Imam Ali(a):
The Imam looked back at him, smiled and said: “The animals with ears protruding out give birth and the ones who have ears inside their heads lay eggs.”
While writing this I thought about making one last thorough check just to be sure. To my surprise a few animals with internal ears did give birth. One of them is a snake called a boa constrictor. If this statement was made by any ordinary person we would all congratulate him/her for such an accurate prediction, but this statement came from an infallible Imam. Could this snake be outside his knowledge? Or could the narration of this 1400-year-old hadith be incomplete? The Imam(a) could have said “all animals with the exception of x, y, and z follow this rule.” Therefore, this part did not reach us through the narrations. Another reason could be, the Imam gave him a general answer which is plausible in its own right. I’ll leave that for you to decide.
I was amazed by what I’d read but how accurate is the answer? Nowadays we have the ability to find the answer with a click of a button. I looked into this matter and found Imam’s statement to be as true today as it was
This Hadith (narration) was one of the reasons why I joined the Hawza. The answer is accurate, eloquent and stood the test of time. This could
One day a Jewish man came to Imam Ali(a), with the intention of delaying his prayers asked: “You claim to know everything in this world, then tell me, which animals lay eggs and which animals give birth?”
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only mean Imam Ali(a) had the proof for his claim of “knowing everything in this world.” I wanted to have access to this knowledge and the place they teach it is at the Hawza. So I joined Hawza Ilmiyyah of England. Like going to school for the first time, I didn’t know what to expect. I didn’t have any Shia friends to answer my questions; I came equipped only with what I learnt on the internet. Irrelevant questions like; will I be accepted? Is it like university? Am I making the right choice? How long will it take to fully understand the Qur’an?
'
Walking 10 minutes late into my first lesson, about hadith in a room filled with unfamiliar faces all sat facing the teacher, the men at the front the ladies at the back. Nothing seemed right, I was out of my comfort zone and didn’t understand some of the terminology. At the same time I felt a sense of relief, the sort of feeling you get after a long journey, but only to realise my journey had just begun.
The labour of love can be felt in every aspect of the Hawza, which is unique. At university I was taught what to think but in the Hawza I’m being taught how to think.
Hawza you’ve defeated one shaytan (Satan), to stay in the Hawza you’ll have to defeat hundreds more. I was thinking a few shayateen are already at it, making it hard for me to find a good seating position. After nearly two years at the Hawza, I would say it is similar to a university but very different at the same time. For example the focus is more on the students learning the concepts rather than getting ready for exams. The labour of love can be felt in every aspect of the Hawza, which is unique. At university I was taught what to think but in the Hawza I’m being taught how to think. Among the topics we are learning at the Hawza is Akhlaq (noble traits of character). What is Akhlaq? I was raised well and taught good morals; do I really need to know about Akhlaq? The Prophet Muhammad(s) “I have been sent by God only to complete the noble traits of character”. In the Arabic text, the word ‘innama’ (only) is used to give Akhlaq exclusivity, which places Akhlaq in the same league as Aqa’id (Islamic belief) and Fiqh (Islamic Jurisprudence). In this life we are on the path to perfection and Akhlaq plays a vital role. Everything we learn in Akhlaq is theory; the aim is to have a complete noble character and the only way to get there is with practice.
Further material: the lectures titled Akhlaq by Sheikh Shomali on YouTube.
Later that evening the opening ceremony was held. I tried to listen intently, we were sat on Persian carpets and after a few minutes my legs started to ache. Adjusting to another position; a few minutes later the pain came back so I moved this way and that trying not to annoy anyone around me. It seemed impossible to find a comfortable position. I heard one of the sheikhs quote his teacher in Qom: “coming to the
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Book Review
Sahifat ul (aj) Mahdi
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is name is al-Mahdi (the Guided One) and God is protecting him. In Shi‘a Imamology he is the one who will redeem this corrupt world and establish divine rule on this planet. One of his names is alHujja (God’s Proof) and he is expected to reappear to put an end to the iniquities of this world. His return has been foretold by Prophet Muhammad(s) and all other Imams of the Shi‘a faith. His other name is Sahib al-Zaman (i.e. The Master of the Time) as Time is subservient to him, not him to Time. Time has bowed to him for more than a millennium and by the will of God his youthful existence has remained unperturbed by the ravages of Time. His name is also Baqiyat Allah (i.e. The Remnant of God) as he is the last of the pure Progeny of Prophet Muhammad(s) who is treading on this planet, praying to God for his return and for his followers while remaining in touch with his select followers. He is the Living Imam who brings blessings unto our planet. He is the only Proof whose existence is a surety for the survival of the planet. His followers have been awaiting his return for centuries, supplicating to God every day to expedite his reappearance. The gathering of his followers every Friday morning is called the Nudba session. In such a gathering, the believers shed tears for their separation from the Hidden Imam and beseech God for his return. The supplications recited during the Nudba sessions are only one of out of more than 40 supplications related to the Living Imam. Now there is a book in English that contains all supplications related to Imam Mahdi(aj) in one volume. Sahifat-ul-Mahdi(aj), or Divine Supplications, is the latest bilingual (Arabic-English) book published by the Muhammadi Trust, a London-based Islamic organisation that three decades ago gave us the superb edition of another Sahifa, Sahifa Sajjadiyya, also known as The Psalms
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of Islam. Whereas Sahifa Sajjadiyya, translated by William Chittick, was a collection of prayers of Imam Ali ibn al-Husayn(a), known as Imam Sajjad or Zain al-Abedin, the latest Sahifa, translated into English by Hamid Tehrani and Afzal Sumar, is a compilation of prayers attributed or related to Imam Mahdi(aj), the Living Imam. These supplications reflect man’s yearning to be with God, to talk with Him as a Friend, a Confidant, a Beloved, and as the Creator of all beings, as the Master of this world and the world to come. They also reflect the yearning of Imam Mahdi’s followers who have been awaiting his reappearance for more than a millennium. Sahifat-ul-Mahdi(aj) was originally compiled around three decades ago in Iran and only in Arabic. Later a bilingual
edition was also compiled in which Arabic prayers were presented along with their Farsi translation. The compiler of the new Sahifa is Shaykh Isa Ahari, an Iranian Azeri scholar who explains in the introduction how after a meeting with the late Allameh Muhammad Husayn Tabataba’i in the northwest Iranian city of Tabriz in 1968, he decided to compile the prayers. He relates how Allameh Tabataba’i had engaged earlier in a dialogue with the renowned French philosopher and Iranophile, Henri Corbin, regarding prayer:“Allama Tabataba’i said, ‘I once had a discussion with Henri Corbin about supplications. I asked him, ‘What do you do when you feel that you need to supplicate?’… Corbin said, ‘I avail myself of the supplications reported from your Twelfth Imam. Since the person who has composed these supplications is alive, they inspire special fervour.’”
are facing each other almost line by line on each page. The publication of bilingual editions of classics of Islamic literature in recent years has become more prevalent because it makes the original text visible to the English reader. Even if the reader does not know Arabic or Persian, it evokes a sense of authenticity when one is reading the English translation. Sahifat-ul-Mahdi(aj), or Divine Supplications, provides 18 pages of endnotes. About half of the 99 endnotes provide precise references to classical Shi‘a texts where the supplications were recorded. The other notes provide explanations about how the supplications originated from the Imam Mahdi(aj) and reached his followers. The work is, therefore, of benefit to both the laity and scholars of Muslim culture and civilisation.
The statement above obviously proves the position of Allameh Tabataba’i as the preeminent Muslim scholar and Quranic exegete of his time and his dialogue with one of the most respected philosophers of the West. It also shows the highest regard for the Shi‘a Imams and the supplications attributed to them by a well-known Western philosopher. It is noticeable here that although Corbin refers to Imam Mahdi(aj) as ‘your Twelfth Imam’, later according to a number of accounts including Ahari’s, he converted to the Shi‘a faith. Ahari refers to this point in his Persian introduction, ‘Corbin became mustabsir’ (converted to Shi‘a faith). Sayyid Hussein Nasr is another world class scholar who has testified that Corbin identified so strongly with the Shi‘a faith, that he would use the French phrase ‘nous Shi’ites’, i.e. ‘we Shi‘as’. The meeting with Allameh Tabataba’i and admiration of Corbin for Imam Mahdi(aj), seems to have inspired Shaykh Ahari to search and compile supplications attributed to the Living Imam. From the first edition-the Arabic version in 1968 to 1986, Shaykh Ahari visited a number of libraries to ensure he collected all the extant authoritative supplications. The final tally came to 42 supplications. Although it would have been enough if the latest edition had been published in English only, the beauty of this hardcover bilingual, gilded edition makes the Arabic text also readily available for the reader. Those who only have a rudimentary knowledge of Arabic can follow the translation in English as the typesetting is such that all corresponding Arabic and English paragraphs
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Art Art Editor Moriam Grillo 2016 has been a great year for engaging with Islamic Art. There are signs that there is a growing body of Muslim artists, and an increasing appreciation indicated by audience participation. I have been up and down the country enjoying an array of creative expression. From story and cinema, to craft and song art, I have seen many wonderful ways to explore our shared history and culture. And each artist featured encourages us to remember what unites us.
Film
Why can't I be a Sushi “My main focus (of the film) was to breakdown the misconceptions so that some kind of bridge can be built between the two sects once they realise that they have so much in common." - Independent filmmaker Hoda Elsoudani & creative director of Spoken Iris Films.
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n a wet Saturday afternoon in Kilburn, North West London, the film ‘Why Can't I Be a Sushi?' was premiered to a packed auditorium. The documentary, the brainchild of independent filmmaker Hoda Elsoudani, reflects © Spoken Iris Films the quest of two young girls Niamh and Sofia, aged 10 and 8 respectively. Both are trying to come to terms with sectarian conflict and ignorance. They are eager to understand the motivations behind sectarianism and why belief can lead to hatred and even killing. Through the film the machinations of belief are dissected. And by way of the lighthearted and innocent outlook of the girls we are offered a chance to see what is currently taking place around us, and to take a clearer look at ourselves. The feature was preceded by the recitation of the Holy Qur’an, that which unites us before being taken on a light and philosophical exploration of what divides us. We are guided through the film with humour and grace by a series of inquiries which include the initial question on which the title of the film is based; why it is necessary to choose a sect to which one must belong? The narrative of the film is carried by the two protagonists' need for answers, much in the same way ancient tales tell of the age-old practice of travelling hither to thither seeking deeper understanding, deeper meanings. Watching the girls pursuing answers infused me with notions of seekers of knowledge seated at the feet of sages who, through their years of painstaking study, can offer enlightenment.
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The film tackles a series of hard hitting and pertinent points without causing offence or apportioning blame. It offers its audience a chance to consider how religious choices and practices may appear to the outside world, and through the eyes of two innocents. The girls hold discussions with a wide range of scholars, academics and members of the public. All spoke vehemently against sectarianism, but held differing opinions about the need for unity. One scholar believed that sectarianism is caused by us regressing in to an identity of nations and tribes. This connects to our innate nature as human beings to be tribal. Co-dependency is entrenched in our need for identity, belonging and community. Another reminded us that what unifies us as practising Muslims is far greater and more powerful than our differences. Through both of these outlooks the film reminds us of the social shift that has taken place in recent years. We hear one respondent speak of how commonplace it was for families of differing sects and religious persuasions to live together in harmony. Just as it was for Sunni and Shia to intermarry, a trend which is increasingly returning to social consciousness. From a filmic point of view, the handheld camera and intermittent loss of focus lend to the innocence with which the film as a whole is constructed. As does the soundtrack, which alludes to the slapstick style of Chaplin, who was well known for his use of humour to enable pathos to be conveyed more readily. As in this documentary, the tools of innocence, humour and lightheartedness make the modes of persuasion - pathos, ethos and logos - more accessible by using a playful refrain to lay the ground for delivery of a timely message. “The point of the film is not to ask why there are differences of opinion, but rather why these differences have led to violence and animosity." - Independent filmmaker Hoda Elsoudani.
©Shams Un Nisa
Textiles
Shams Un-Nisa Using golden threads and semiprecious stones, textile artist Shams Un Nisa creates hand embroidered Islamic calligraphy on a range of fabrics. I first came across her work in Skipton, Yorkshire as part of the Faith in Art exhibition. Shams Un-Nisa interprets the work of calligraphers into stitch work, a refreshing approach which lends a new focus, reviving an art form often associated with domesticity to new revered heights.
Storytelling
Khayaal Theatre Company Across Luton, Bedfordshire, Khayaal Theatre Company have been presenting their unique style of storytelling by Asya Ali in conjunction Christian storyteller Carl Taylor. The series includes stories from history as well as stories of wonder ©Saleh Ahmed which remind us of what unites us by exploring our shared history and values. Each narrative alludes to sacred texts and fables with the intention of instilling heightened moral traits and revitalising the notion of shared story. Listening to the stories, I felt, created a matrix of understanding in my mind. A place where meaning resided,
because, although I could not recall each spoken word, what I had heard and subsequently digested, fused with what I already knew. I could resonate with the qualities and values relayed in the stories, making the transaction between storyteller and listener a wholesome one based on harmony. This gave me not just a deeper understanding of the power of story, but a sense of ownership of the shared journey between the listener and the orator as with any story shared. Orally handed over, it became my story, my memory. Something I can retell and explore in both the machinations of my mind and my imagination. A chance to reflect on, convey and even live the values jointly shared and explored in those sacred momenA powerful communion.
©Saleh Ahmed
Song
©Firduas Ensemble
Al Firduas Ensemble As the musicians tune their instruments, so they need to tune their hearts to receive the inspiration of the moment and transmit that to the audience. As Spring emerged, the Birmingham university music rooms were graced by the beautiful tones of mystical verse by way of Al Firduas Ensemble, bringing new life to the century old auditorium, established under the tutelage of classical composer Edward Elgar. Having recently been refurbished and designed by renowned acoustician Nicholas Edwards, the halls were the perfect environ for this spiritual meeting. Led by English violinist Ali
Keeler, the quintet, also featuring artists from Spain and Morocco, recited salutations on the Prophet(s) to a mixed audience from all walks of life. The classical composition from traditional instruments such as drum, cello, violin and lute created a soothing and sedate atmosphere, a reverential backdrop to a harmony of voices which convey an ongoing yearning for the Divine. It’s a feast for the ears especially when performed acapella or simply accompanied by percussion. The album Safa is currently on sale. For more info: http://www.alfirdaus-ensemble.com/en/inicio-en/al-firdausensemble
Moriam Grillo is an international artist. She holds Bachelor degrees in Photography & Film and Ceramics, her current projects include a commission for the Queen Elizabeth hospital in Birmingham.
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Children Corner
image 1
Illustrator Ghazaleh Kamrani
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nbar the little girl of our story has been put in charge of her little brother Ali. Ali is only three, and already a handful. Whenever their mother is busy and cannot look after him, Anbar steps in. Although she is only seven she does a wonderful job. Ali likes to play with her older sister but sometimes Anbar needs her own time too. As we said in our previous issue, Anbar is trying to get into the habit of praying. 24
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image 2
As in the image 1, she is doing her prayers together with her mother. Ali on the other hand, wants Anbar to play with him and so is trying to pull her away from her prayer. Anbar is getting distracted but she doesn't want her little brother to get upset and start crying. She knows during prayer she should be concentrating in the words she is reciting. The payer does not take long and should not be rushed.
Ali starts distracting her, she puts all his favourite toys in front of him to play with and not to get bored. So Anbar and her mother would be able to pray with full attention without making Ali feel left alone.
Now if you look at the image 2, it shows a different situation. This time Anbar is aware that Ali may not realise that praying is an important time for her and all he wants is for her sister to play with him. So before
Now without looking at the answers on the left, try to find five differences Ghazaleh has purposely made between these two images. Have fun!ď Ź
Ghazaleh, our illustrator, has captured these events so as to explain how they took place. But she cleverly left some differences in each image.
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What & Where Through March Commentary (Tafseer) of the Holy Qur'an Conducted by Shaykh M S Bahmanpour
Venue: Islamic Centre of England, 140 Maida Vale, London W9 1QB Time: Every Friday starting at 7:30 PM
faith and inter-cultural dialogue, improved societal understanding of difference and peaceful relations.
Venue: Centre for Trust, Peace and Social Relations (CTPSR) - Coventry University Jaguar Building, Coventry CV1 5PJ Time: 9.15 AM - 6.00 PM
More info:http://www.mbrn.org.uk/conference-
2 April
islam-and-peaceful-relations/
Syria is Calling, We will answer Part II
9 April A fundraising event for ladies and children organised by ‘One Nation’. Fun-packed event with food & drinks and a live auction along with stalls and activities.
Venue: 25-28 Princess Street, Community Centre, Burton upon Trent, Staffordshire, DE14 2NW Time: 12.00 PM - 4.00 PM Fee: £1 (Under 1 year - Free)
Mount Snowdon Challengeslim
Tutor: Roberta Marin Venue: The Arab British Centre, 1 Gough
Organised by 'InTouch Foundation' - a not for profit organisation, and is a community based effort to address the plight of homeless men and women on the streets of Yorkshire.
Square, London, EC4a 3DE Time: Wednesdays, 6.00 PM - 8.00 PM
For information & Registration: 07578 623993 or 07803 446455
3 April
9 to 30 April
Islamophobia Causes & Cures
Geometric Design in Islamic Manuscript Illumination Course
Women's programme organised by the Muslim Engagement and Development (Mend) Community, a not-for-profit company working towards enhancing the active engagement of British Muslim communities in national life.
Venue: Masjid-e-Sajedeen, Plane Tree Rd, Blackburn, Lancashire, BB1 5NQ Time: 1.35 PM (After Zuhr) Fee: Free Register : To reserve a place email blackburn@mend.org.uk
5 April
Co-hosted by MBRN (Muslims in Britain Research Network) and CTPSR (Centre for Trust, Peace and Social Relations. This conference will focus its discussion about Islam on dialogue, peace and peaceful relations by talking about Islamic theological traditions around peacebuilding, historical precedents of peaceful existence with Muslims and contemporary lived experiences of intra-
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Taught by artist Ayesha Gamiet, this course will focus on the fundamental role of geometry in manuscript illumination. Students will construct and analyse several geometric manuscript patterns, choosing one to recreate as an illuminated page. This course will give students the opportunity to learn about traditional painting and gilding techniques used in Islamic manuscript illumination. Students are asked to bring a good quality drawing compass to the course. Otherwise, all art materials, including gold leaf and pigments are covered in the course fee.
Venue: Prime Studios, 1-6 Ward Royal
Islam and Peaceful Relations Conference & The Third Crusade
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some of the most iconic cities of the world. Starting from the Syrian capital, Damascus, and its Umayyad Mosque, handsomely decorated with unrivalled golden mosaics, moving to Cairo and the narrow alleys of the Islamic quarter, where the noteworthy buildings of the wealthy Fatimid and Mamluk sultans have been sheltered for centuries. The virtual journey will continue to Cordoba and Granada, and end by looking at the pencil-like minarets of the Ottoman mosques in Istanbul and the colourful pottery made in Iznik together with the shining white marble of the Taj Mahal in Agra.
Parade, Alma Road, SL4 3HR, Windsor Time: Four Saturday sessions from 10.00 AM - 4.00 PM Fee: £300 More info: https://www.eventbrite.co.uk/e/
13 April 11 May Introduction to Islamic Art and Architecture This introductory course on the art and architecture of the Islamic world covers
Through 15 April International Photography Competition Ahlan Art and The Productive Muslim International have announced a Photography Competition. This initiative aims to utilise the art of photography to not only inspire, educate and enlighten global viewers, but also to challenge the stereotypical image of Muslims in the media. Selected finalists of the photography competition will have their photographs printed on Fine Art Gallery Paper and showcased during the Muslim Lifestyle Show on 30th April - 1st May 2016, and have the chance to win various prizes.
Judging Period: 15th April - 21th April 2016 For details on how to enter the competition visit: http://www.ahlanart.com/theproductivem uslim
16 April Lessons on Islamic Beliefs Interactive Session with Sheikh Dr Mohammad Ali Shomali. Suitable for educations staff; teachers, activity heads or headteachers.
Venue: Islamic Centre of England, 140 Maida Vale, London W9 1QB Time: 2PM to 5PM
17 April Luminous Stars: AlAyn UK Dinner 2016 The latest project of Al Ayn Foundation ‘Sadaqa Jariya’ is to provide services for orphans for generations to come. The Luminous Stars Centre will help in the psychological rehabilitation of orphans who have witnessed the horrors of war and terrorism, in addition to facilitating their future self sufficiency, through providing them with vocational training.
Venue: Premier Banqueting, 1 Canning Road, Harrow, HA3 7TS Time:4:30 PM Entry: £50
17 18 April Palestine Fair Trade (PSC) at ExCel London The Palestine Fair Trade NGO from Ramallah is visiting London for the Natural & Organic Products Exhibition at the ExCeL Centre. The stall will be selling fair trade food products.
Venue: ExCel Centre London, Western Gateway, E16 1AA Time: 9.00 AM - 5.30 PM Entry: Free Volunteer: samanthahcastles@gmail.com
21 22 April Arabic of the Ottoman Empire (Conference) The Woolf Institute will hold an international conference entitled Arabic of the Ottoman Empire about the written Arabic of the Ottoman Empire from the 16th to the 19th Centuries. The texts display a proximity to the vernacular that cannot be encountered in earlier material and provides unprecedented access to the spoken language. In order to approach the topic from all its angles, the conference will bring together scholars working on literacy and appreciation of Arabic in the Ottoman Empire, Arabists working on the philological parameters, and sociolinguists working on the various sociolects of Ottoman Arabic.
Venue: Rooms 8-9, Faculty of Asian and Middle Eastern Studies (FAMES), Sidgwick Avenue, Cambridge CB3 9DA
Time: Thursday: 1.00 PM - 7.30 PM / Friday: 9.15 AM - 7.30 PM Registration: contact emw36@cam.ac.uk
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have been rented exclusively to provide a halal environment. A coach will be leaving at 5.00 PM from the Bordesley Centre (Stratford Road, B11 1AR Birmingham) at £5 per head.
Venue: Waterworld Festival Park, Etruria. Ben Nevis Challenge Reach The Peak A challenging trek to climb Ben Nevis – the highest peak in the UK! All proceeds will go towards lifesaving heart operations to little children with Congenital Heart Defects from underprivileged families irrespective of gender, race or religion (one heart operation costs just £1500). Travel, accommodation and food will be arranged.
Venue: Ben Nevis, Scotland Registration Fee: £100 Minimum Fundraising Target: £350 Info & Details: http://www.muntadaaid.org/ben-nevischallenge/
29 April (Booking Deadline) Advanced Avicenna (Ibn Sina) Weekend Intensive Study Studying the impact of his thought on the West, Ghazali, Razi and Ibn Taymiyya with Professor Yahya Michot [Hartford Seminary, USA] and Dr Jules Janssens [KU Leuven, Belgium]. As the course is aimed at the advanced level, participants must be familiar with the basics of Ibn Sin's/Avicenna's life, work and thoughts, reasonable understanding classical Arabic and classical Islamic Sciences including kalam, metaphysics, philosophy, and epistemology. Places are limited so pre-registration is required.
Venue: Birkbeck College, Malet Street, London, WC1E 7HX Dates: 14 - 15 May 2016 Time: Sat 9.00 AM - 5 PM/Sun 10.00AM 4.00 PM Fee: £50 only for Early Bird bookings made before 29th April 2016 Bookings: http://www.eventbrite.co.uk/
30 April Water world Splash for Gaza An event for BROTHERS ONLY. Facilities
Hanley, Stoke-on-Trent, Staffordshire, , ST1 5PU Entry: £15 More info: Email birmingham@interpal.org or call 0121 285 2468
30 April 1st May Muslim Lifestyle Show An opportunity to experience the best in Muslim culture and heritage from across the globe, taking place at the Olympia London. The show is a gateway for businesses and organisations in the growing halal economy to reach consumers. It features many attractions including Islamic arts, entertainment, seminars, fashion shows and over 130 exhibitors from more than a dozen countries.
Venue: Olympia London, Olympia, London, W14 8UX Tickets: Range from £10- £30 http://www.muslimlifestyleshow.com/
1 May HHUGS Ride for Hope Charity ride for novice and experienced brothers. Three routes to choose from: Novice - 35 Miles Off Road (Mountain Bikes, Hybrid, Road Bikes), Intermediate 45 Miles On Road (Hybrid and Road Bikes) and Experienced - 75 Miles On Road (Road bikes only). Barbeque event after the ride.
Venue: East London Mosque, Whitechapel Rd, London E1 1JX Time: 7.00 AM - 6.00 PM Fee: £10 Minimum Target: £150 Registration: www.hhugs.org.uk/ride Disclaimer: islam today does not necessarly endorse or recommend any of these events. Their contents and individuals or groups involved in them. We are not responsible for changes to times, fees or venues. Further information should be sought direclty from the organisers.
islam today April 2016
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