Islam today issue 42 December 2016

issue 42 vol.5 December 2016

The birth of the ‘Praised One’

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issue 42 vol. 5 December 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.

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The birth of the ‘Praised One’

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Love in Religions

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Hawza in a Nutshell ­ Lessons on Akhlaq

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An interreligious visit to the Hawza Ilmiyya of London

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Art

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Baking; the Islamic ways

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Islamic Art & the Supernatural

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An Islamic perspective on Cremation

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The Vatican worries about the ashes of the dead

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How man’s best friend can become his worst enemy

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Children Corner

Editorial team Managing Director

M. Saeed Bahmanpour

Chief Editor

Amir De Martino

Managing Editor

Anousheh Mireskandari

Layout and Design

Innovative Graphics

Contents

Dr Shomali‘s speech - at the University of Oxford

Learning about the ‘bigger picture’

by Ezra Hashme

by Roberto Catalano

One to One with Hatiq Mohammad Do try this at home - Scribble drawings Engage – The Royal Academy of the Arts

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Article Submissions

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www.islam-today.co.uk Follow us: islamtodaymag @islamtodaymaguk

by Maryum Jannat

Exhibition at the Ashmolean Museum, Oxford Review by Cleo Cantone

by Abbas Di Palma

Publisher The Islamic Centre of England 140 Maida Vale London W9 1QB Tel: +44 20 7604 5500 ISSN 22051-250

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 Revd Frank Julian Gelli

by Laleh Lohrasbi

Unity Week

by Ghazaleh Kamrani

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What & Where Listing of events December 2016

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The birth of the ‘Pr In the distant land of Hijaz Year 570CE

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mina, lying in her humble cottage, felt the pains for which she had waited so long. As she raised herself on her bed, she saw the stars raining down upon her roof, stars of blue with gold and purple trains - but God alone knows the truth!

The whirling medley of colours hypnotised her and brought her to a state of ecstasy. It seemed to her that celestial women were gathered round her couch. At first she believed them to be the women of the tribe of Quraish, although she could not understand how they could have known of the child’s birth. Then she heard voices coming from them like the murmuring of angels and the twittering of souls. “I am Asya the wife of Pharaoh.” “I am Mariam the daughter of Imran.”

Looking around at her son, Amina saw three angels, one carrying a silver ewer, one an emerald basin, and one a white silk towel - but God alone knows the truth!

Seven times they washed the child; then they marked him between the shoulders, wrapped him in the silk, and bore him away on their wings out of her sight. Amina cried aloud. Umm Uthman, sleeping in the next room, sprang from her bed and ran in to Amina. She found the celestial child sleeping peacefully in his mother’s arms.

This was the night when, according to the Persian fabulists, a courier came galloping into Ctesiphon, bringing the news to Anushirvan that the eternal fire of the altar of Azar Goshasb, which had burned for a thousand years, was cold and dead. And this was the night when a Jew of Yathrib cried from the top of the castle, “Behold the Star of Ahmad, the Star of the new Prophet!” … And this was the night when an Arab of the desert, tall and white-bearded, strode into Makka leading his camel by the halter and chanting these wild verses:

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“Last night Makka was asleep, she did not see how the lights flashed in the sky above her, and how the stars rained down! One could have believed that the stars had been torn from their places in the heavens. The people of this city did not see how the moon came down from its lofty height, how the distant stars descended even into the houses of Makka.”

It was still dark when Umm Uthman ran to AbdulMuttalib’s house and told all the neighbours of the birth of this celestial child.

On the seventh day after the birth of Amina’s son, AbdulMuttalib invited all the elders of Quraish to a great feast.

Roast meat, honey and buttermilk were set before them, and three camels were slaughtered for the poor...

The people gathered round the house to receive their share, waiting to be called in… Inside, the elders of the Quraish and the nobles of Mekka, seated around the dining table, stroked their beards and praised the munificence of Abdul- Muttalib. “What will the boy’s name be?” enquired an aged greybeard. “Muhammad (the praised one),” replied Abdul-Muttalib, almost without thinking. There was a murmur of surprise. “Why have you chosen a name that is without precedent among the Arabs?” “Because he too will be without precedent among men and because he will be praised and glorified in heaven and on earth!

[The birth of Prophet Muhammad(S) based on Islamic tradition. Extract from: Rahnema, Z. (1982) Payambar: The Messenger. Zahra Publications, U.S.]

raised One’ The Prayer of Prophet Ibrahim(a)

‘Our Lord, raise amongst them an apostle from among them, who should recite to them Your signs, and teach them the Book and wisdom, and purify them. Indeed You are the All-mighty, the Allwise.’ (Qur'an 2:129)

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he Islamic lunar month of Rabi ul-awwal is known in the Muslim world as Shahr al-Mawlid, the month of birth of the Prophet Muhammad(s).

Not all Muslim historians appear to agree on the exact day of the Prophet’s birth. The majority of the Sunni Muslims accept narrations indicating that Prophet Muhammad(s) was born on the 12th of Rabi ul-awwal in the Year of the Elephant. On the other hand relying upon narrations from the Ahl ul Bayt(a) (the people of the Prophet’s house), Shi‘a Muslims have fixed the auspicious birthday of the Holy Prophet(s) on the 17th of Rabi-ul-awwal of the same year.

Unity Week, the novel idea of the Father of the Islamic Revolution, has become a regular fixture, not only in Iran, but throughout the world, and has played an important role in bringing together the various denominations of Islam on a single platform.

In view of these and other remarkable factors of unity, it is but natural for Muslims following the different schools of jurisprudence to close ranks in solidarity, especially in view of the divine commandment in the Holy Qur’an: “And hold fast by the covenant of God all together and be not disunited.” (3:103)

Imam Ruhullah Musawi Khomeini, the founder of the Islamic Revolution, in an attempt to ensure that this difference does not create divisions among Muslims, declared the week spanning the 12th to the 17th of Rabi ul-awwal Unity Week’, amongst Muslims.

There is indeed unity in diversity and the idea of the Unity Week is a perfect means of coming together. Muslims ought to follow the Prophet’s perfect path of establishing unity and solidarity, and thereby become immune from the onslaughts of their common opponents.

Muslims all over the world are urged to get together and celebrate (Eid-ul-Milad un Nabi) the birth of the Prophet Muhammad(s) for the whole week.

Solidarity can neither be superficial by mere expressing of words of sympathy nor can it be imposed. This is possible only by heeding what God Almighty commands in the Holy Qur’an and what was practically demonstrated by the Prophet(s).

“Sunnis and Shias are two arms of Islam”, stated Ayatollah Khomeini.

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Report

Love in R e l igio ns The cutting­edge issue

The following is an abridged version of Hujjatul-Islam Dr Mohammad Ali Shomali‘s speech, delivered at the “International Consultation on ‘Love in Religions’: The Cutting-Edge Issues" at the University of Oxford. Dr Shomali was one of three Muslims from among 18 scholars and lecturers from British and American universities In the name of God, the Compassionate, the Merciful

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am grateful to God for giving me the opportunity to be with you and I am grateful to the organisers for having invited me.

What I want to share with you is a few points on Love, especially some points which I have been reflecting on during the last few years that, in my opinion, need to be worked upon. These have a pastoral and spiritual character and are not just theoretical.

As we know, and have heard from the Muslim scholars, the concept of love and all related topics are important and central to Islamic theology, philosophy, mysticism and spirituality. For example when we talk about the reason for creation, we have a well known divine saying where God says: “I was a hidden treasure; I loved to be known. Hence I created the world so that I would be known”. This means that God has created people so that He is known by them.

We also have a verse in the Qur’an where God says: “I have not created humans or Jinns, except to serve me”. This is further supported by hadith from the sixth Imam of the Shi‘a, Imam Jafar Sadiq(a) where ‘to serve me’ is also explained as ‘to know me’. Therefore, the love for God, irfan and spirituality are deeply rooted in the philosophy of creation.

Muslim philosophers and mystics such as Ibn Sina or Ibn Arabi have introduced an important idea (theory) which is called Sarayn al-‘ishq. The central concept is that everything in this creation has love and understanding; even things that we think are non-living beings. According to this understanding even a piece of wood has love. This is very much in line with the Quranic idea that everything in this world glorifies God. Therefore ‘love’ becomes a very important concept upon which many spiritual masters set their spiritual direction.

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There are different ways to get closer to God, but perhaps the easiest and the most fruitful one is through love.

Naturally, the starting point is the love for God. This means one has to act in a way to develop one’s love for God. We have a hadith, authenticated in many collections, in which God said to Moses(a): “Make me loveable to my people”. So Moses asked how? God replied “by reminding them of my blessings and my bounties upon them”.

In almost every book on Islamic spirituality, especially from the Shi‘a perspective, you find a hadith called ‘qurb-i nawafil' in which God says, “my servants never become closer to me by doing anything which is more loveable to me than performing their obligatory actions and then after that constantly by doing recommended actions. After making sure that they have performed their obligatory actions then they keep coming closer to me by performing the recommended actions” .

These actions are extra, and one could do these voluntary acts, like charity work or helping people, in addition to giving one’s obligatory alms. The hadith continues with God adding: “till I love him”. This is a special love. God loves everybody, but with respect to many people, God has also reservations. For example, God says to those who are lazy, I love you but I am not happy with your laziness. However, with respect to those mentioned in this hadith, God loves them, full stop. The hadith continues underlining this special love by saying: , “when I love him, I become the ear by which he hears, I become the eye by which he sees, I become his hands by which he holds…” ending with: “whenever he calls me, I answer. Whenever he asks me for something I grant.”

So this is the way to develop love for God, which is reciprocated by God in a very special way. What is

important here is that we cannot develop love for God, unless we develop ‘love for the sake of God.’ This is where, unfortunately, many people get it wrong.

People think they can focus on God and love Him, without giving much attention to His creation. The Qur’an and hadith tell us that love for God is not enough, as it should lead to love for the sake of God. There is a hadith from the Prophet which says: “By the One who has my life in His hand, if you want to enter heaven you have to have faith, but if you want to have faith you have to love each other for the sake of God.”

ourselves, for example with our Muslim or Christian brothers, this is a problem. If we tend to gain personal benefit from our actions, this is a problem. If we are happy helping anyone who is working for God then that is a sign of hope. God does not choose as His friend someone who has an ego or someone who has an exclusivist approach towards people. If we want to be a servant of God, then we have to be a servant of all God’s creation. This, in my opinion, is our challenge.

The second point is that there is not enough emphasis on our need to love.

We mostly talk about our need for "By the One who has my love, but we, as human beings, need to love too. If we don’t life in His hand, if you want love, we are going to suffocate to enter heaven you have to and die. We have to have faith, but if you want to have emphasise in our education, faith you have to love each other for the need for loving as without the sake of God.” it we cannot grow as human Prophet Muhammad(s) beings.

I always remind myself and my friends that loving God is not really a very difficult thing. You really have to be a very naive person not to love God. Loving God does not need art, education or intelligence. It is the most natural thing for us to love God and to know what God is and what God loves. The challenge is to love for the sake of God. If I say I am a lover of God only, this is the most natural thing to me, but if I manage to say, I love for the sake of God, then that is an achievement because we believe everything is a sign of God. A bird, an insect, a drop of water, every leaf are manifestations of God and signs of God, and have the signature of God. So in the process of personal development, one has to reach this stage of loving everything for the sake of God. When reflecting on my own spirituality or of my community or of humanity as a whole, I have noticed a few problems that I think we need to clarify.

One is that it seems we have two kinds of love for God. One is very destructive. Most religious people have a destructive love for God. We have what I call a ‘possessive love’ for God. We love God in the sense that we want to have a monopoly over Him. I love God as I love my car. No one has a right over my car unless I give them my permission.

The real love for God is that we do not take God as an object of our belonging; instead we should be possessed by God. Instead of bringing God to a tribal, sectarian or a personal level, one should try to rise towards God. Instead of limiting God and putting our ego and opinions forward in His name we should say God wants us to serve humanity.

Why? Because the way God looks at us is different to the way we look at others. So there are these two different kinds of love - one is very destructive and another very productive.

If we only converse or socialise with people similar to

The third point is that sometimes people, for example a mother, says that she does not get enough love from her family although she gives all her love and attention to them and that she feels drained. It got me thinking why people who do bad things don’t feel drained but those who do good deeds feel drained. Why do those who hate not feel this way?

I think the problem here is again the way we look at love.

We think, by loving, we lose. Therefore we think “how much love can I give?” We say we are using up all our love but in fact, the more you love the more generous you become.

This is another area that we have to work on.

The last point is how to merge our love for others, and by others I mean people with completely different backgrounds to us, with our understanding of our own identity. I think in the greater part of the world today, our understanding of our identity is exclusive. For example if Muslims and Christians live in a village, it would be very difficult to explain what we mean by saying what Muslim identity is, so it is easier to say, not to be Christian. What does it mean to be a Christian? Just not to be Muslim. This is the way we are educated. Most of the time we talk about what we are not and who we should not associate with, rather than saying what we are, what we are capable of and what are our common grounds.

This is the wrong attitude as we in fact should be proud of who we are, but not at the cost of excluding others. 

December 2016

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Life & Community

Hawza in a Nutshell Lessons on Akhlaq

by Ezra Hashme

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uring November 2016 we at the Hawza Ilmiya of England, had the pleasure of hosting both Sayed Shahristani the representative of Ayatollah Sistani and our Christian brothers and sisters from the Focolare Movement.

I heard the representative of Ayatollah Sistani was going to visit, and was very excited. I had a good feeling he was going to articulate a good piece of wisdom, relevant to our time.

Some of the brothers organised, the seating arrangement for our teachers and guests. Most of the students were sitting down on the floor as a sign of respect. My ankle was in pain so I decided it was best to sit on a chair at the back of the room. The walls were resonating with the beautiful sound of the Holy Qur’an, being recited exquisitely by Sayed Jaffar, at this point Sayed Shahristani walked in.

The way both Sheikh Shomali and Sayed Shahristani greeted each other is similar to how very close friends would greet one another after a long time of separation.

He quickly sat on the floor in front of the chairs and

everyone followed suit, including me and I forgot all about the pain in my ankle.

Sayed Shahristani didn’t stay for long; he gave a short speech about the importance of Hawza and how lucky we all are to be studying the knowledge passed down from Ahlulbayt(as). He recalled two stories from his own experience about some Sunni brothers receiving sayings and supplications of Ahlulbayt(as). How they were eager to learn this knowledge and how they cherished and memorised them.

It brought back memories of how thirsty for knowledge I was upon finding the fountain of Ahlulbayt(as). This message came at a good time because it reignited the fire, especially that passion for learning. I looked around and I think most of the other students were on the same page; we shouldn’t take for granted the fortunate position we are in.

A week later, members from the Focolare Movement came to visit. They are a Catholic Christian movement that started more than 70 years ago by a lady called Chiara Lubich. Their mission is to bring together different religions based on the similarities rather than those issues that separate the faiths. Especially in this day and age, we need more people to bring us together to counter those fear mongers that divide us.

Sheikh Shomali has been in dialogue with them for some years now. One of the speakers, Dr Roberto Catalano was very interesting not just because he had a unique accent, Italian with a hint of Indian due to his 28 year stay in India, but because he relayed this memorable Chinese idiom.

He didn’t tell us the whole story so I

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Learning about the ‘bigger picture’ researched it: A frog in a well was content with his life, he had enough water to swim in and drink from, when he got hungry he ate the insects around and to relax he would look up at the sky through the opening of the well. He thought to himself there is no place better than this and would often invite the occasional birds that flew past.

None would take up his invitation but instead they would invite him to come up and see the world above. The frog would refuse because who knows the birds would take him up there and come back down to live in his place of dwelling.

One day he invited a yellow sparrow, the sparrow took no interest not even replying, for the next few days the same scenario happened, the frog would invite and the sparrow would not reply, until one day the sparrow became irritated by the close-mindedness of the frog swooped in and grabbed the frog from the back and flew him out of the well.

The frog looked around and saw that the sky was a lot bigger; he saw vast rivers that lead to the seas, the trees with blueberries and other insects such as butterflies and bees. He saw the lands, and mountains and he looked at a little hole in the ground, which he called home. He thought how silly was I to invite the birds to my place of residence when they had all of this.

A lot of lessons can be learnt from this idiom. We all have our own personal traits of character that hold us back, but we think due to our close-mindedness that it’s the best thing in the world. The sooner we realise them the better it would be for us all. The frog was lucky because the yellow sparrow came to the rescue. Are we not fortunate as well because we too are flying on the backs of Ahlulbayt and have the ability to see far and wide, only if we truly open our eyes and hold on.

Our end goal is not to see the beauty of this world but to see beyond this world and submit to the creator of this

world; surely the creator is far more beautiful and bountiful than the created.

In Akhlaq class we learnt that those actions, which help us, get closer to God are compulsory (wajib) for Muslims, such as praying and fasting. A modern day example, we wish to lose weight we are told to eat in moderation and eat healthy foods. The actions, which elevate us even higher and even closer to God, are the recommended (mustahab) acts such as nightly prayers. Similarly, frequent exercise would make us fitter and lose weight faster.

Any action that harms us slows us down but we can still carry on with our spiritual growth, is recommended not to do (makrooh). Like eating whilst walking. For our example eating junk food and irregular exercise.

Any actions that cause us harm, and pushes back our spiritual growth is forbidden (haram) such as backbiting.

Being lazy, eating excessive amounts or junk food or giving up on the idea of losing weight.

In Islamic jurisprudence (fiqh) there is a fifth category where it neither helps nor hinders our progress is called mubah.

Sheikh Shomali argues, for the purpose of spiritual growth we do not have the luxury of time to be throwing away the opportunity of doing good actions for not doing anything at all. He said it’s like a salesman selling ice in a hot country; if he’s not selling he is losing because his ice is melting.

In our lives we should always be aiming to maximise our spiritual growth regardless of what we are doing even if it’s just drinking water to praying nightly prayers. We should always have the intention of ‘qurbatan ilallah’ seeking closeness to God.

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An interreligious visit to the Hawza Ilmiyya of London Roberto Catalano, co-Director of the International Office for Interreligious Dialogue, Focolare Movement – Rome (Italy), visited the Hawzah Ilmiyya on the 14th of November. The following is an English translation of an article published on his Italian blog

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he Hawza Ilmiyya, London, is a Shi‘a Islamic seminary in London. Inaugurated in 1997, it is a college where traditional Islamic subjects are taught with the aim of training scholars and researchers in the fields of learning and knowledge. Here, the teaching is intended to provide an insider’s perspective on Islam - not always observed according to the founders of the Islamic College, in academic institutions, both public and private where Muslims' culture and religion have been taught for some time.

To introduce me to this increasingly multicultural and multi-ethnic world in the heart of London, which seen from this angle makes Brexit appear rather anachronistic, is Dr Mohammad Ali Shomali, director of the Islamic Centre of England. The Centre is about ten minutes by car

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from the Hawza Ilmiyya. Dr Shomali, a great friend for many years, is also the director of the Seminary.

Our appointment is at the office of the Islamic Centre where we arrive by train in a pleasant journey that takes us to an area that judging from the shops and the environment is visibly multicultural.

I have been told that this area is inhabited by Shi‘a Muslims coming from India, Iraq, Pakistan and obviously Iran. In fact, Iranians, Iraqis, Pakistanis and Indians make up the staff of the Centre whose doors immediately open up to reveal a large prayer hall. The offices, together with the library, are located at the rear where I am taken by one of the staff members.

In the evening, together with my colleague Paolo Frizzi with whom I teach Interreligious Dialogue at the Istituto Universitario Sophia (Italy), we are invited to talk to the students of the Islamic seminary. We are taken by car (from the Islamic Centre).

We find ourselves in a warm hall with a soft carpet and about forty students of various ages, men and women

appropriately separated by moveable walls. Among them, there are a couple of people I know.

One of the students who is quite involved in interreligious dialogue introduces all of the speakers. After an adequate and articulate presentation, by Dr Shomali about the role of the Islamic seminary and its objectives, it’s my turn to introduce our experience in the dialogue of the Catholic Church and more specifically the Focolare Movement.

I am impressed by the attentiveness of the participants. My forty-minute talk was followed by my colleague from Sophia University, Paolo, who brilliantly presents the aims and

methodologies of our university, emphasising the aspect of dialogue, both as a lifestyle and as a teaching methodology and, of course, as a subject of study.

After the presentation, it’s the time for Q&A with the students with whom we open a fruitful dialogue. First to ask questions is a young woman seated on the first row in front of me, followed by questions from several men before concluding with the women.

No question is taken for granted.

The questions range from wanting to know what are the methods to reconstruct the relationship between men and women, especially in the university environment, whenever it cracks or breaks, to the request to explain how to act with people who have no faith.

Some questions from the men move from the wish to understand if the ‘truths of faith’ of the respective religions can be an impediment to dialogue, to wanting to know the most memorable episodes we have experienced when in contact with people of other faiths.

Some students are happy to express comments, often with reference to their experience with Dr Shomali, who noticeably appears to represent not only a didactic point of reference for the students but above all, spiritual.

It is our friend, the director of the Islamic Centre, who speaks first about his experience of interfaith dialogue with the Focolari; in England, Iran and obviously in Rome during the trips

with students and his wife. This is a lady with whom we share a close spiritual friendship based on experiences lived in communion. She follows our presentation with great interest and visible satisfaction.

I note a consonance with both her and Israa, a young American student of Lebanese origins, whom we have now known for several years. We feel closer for the journey made together, the experiences shared and the establishing of a dialogue.

Once again I experience a particular feeling, especially while facing these veiled women with whom we have never shaken hands, something not done by observing Muslims, but with whom we have built a spiritual and human friendship that allows us to talk about many aspects of faith and life with freedom and solemnity. I see how shallow, taken for granted and far away from the truth are western stereotypes promoted by the media, that see in the wearing of the veil a retrograde attitude and an impediment to a personal relationship.

We conclude fifteen minutes later than expected with many more questions still coming in before some of us are invited to a nearby room for an Iranian dinner.

The food is delicious as if cooked at home. I remember the meals prepared by our friend – Dr Shomali’s wife and her relatives in Qum and Isfahan

during our visit to Iran two and half years ago. I remind her of it, to which she replied that due to lack of time, this time the food was ordered from an Iranian restaurant. We enjoyed it nevertheless.

During dinner, a lively discussion continues with everybody contributing and discussing the forthcoming programmes of dialogue that lie ahead.

Without a doubt, we come out of this encounter deeply transformed, convinced that the dialogue is possible beyond stereotypes of media wars orchestrated by more or less occult powers both in the West and the East to whom we all succumb as sacrificial victims.

What is important is to have the courage to go beyond the impressions and as an American rabbi friend said: ‘believe in the possibility of the other just as the other’.

Roberto Catalano is co-Director of the International Office for Interreligious Dialogue, Focolare Movement – Rome (Italy) He holds a Doctorate in Theology of Religions and a Master's Degree in Philosophy and Sociology. He lived in India for 28 years where he was actively involved in interreligious dialogue.

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Art

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One to One Creative Superhero

Hatiq Mohammed also known as the Teakster “The Muslim image that exists hidden behind the image in the media is the true strength of Islam, and I feel that I have the opportunity to strengthen this community even more and bring the truth of our religion and culture to the world through my work and my art." - Teakster With RISING 16, another achievement under his belt, Hatiq Mohammed also known as the Teakster, is busy making waves in the contemporary Islamic art scene.

The Global Peace Forum RISING 16, inspired and supported by Archbishop Desmond Tutu, is held annually in Coventry, the UK’s City of Peace and Reconciliation.

I met Hatiq over the summer whilst we were both working in the Arts and Crafts marquee at the Living Islam festival in Lincolnshire. As a long term admirer of his work, it was a pleasure to meet the person behind the art, art which I find dynamic, vital and engaging. It fills a void in modern Islamic art which is currently inhabited by an interesting range of contemporary reproductions of traditional themes.

Hatiq, how did it all begin for you?

I started my artistic journey as a form of escapism from the frustratingly mundane corporate work.

I haven’t had any formal training as I am a great believer in ‘learn-by-doing’. I understand why some people pay to learn about basic techniques but artistic flair cannot be learnt. It takes hours of practice.

Inspired by my Islamic faith as well as by Islam’s early art and calligraphy, I started experimenting with colours and patterns which I combined with my artistic skills to produce the intricate digital art.

My art is an extension of who I am. It is a fusion of traditional Islamic art with the British environment that I grew up in. I believe that my ‘cosmopolitan’ work bridges different and diverse cultures.

Islam has a history of creative passion within the artistic, written and spoken world, all of which have represented the key messages in Islam of peace, acceptance, submission to God and the unity of all the people of the world.

What is the main focus of your work?

Islamic art is made up of three major elements; geometry, calligraphy, arabesque. Calligraphy is regarded as the highest form of art in Islam. I utilise all these elements as a foundation to connect each different discipline. Combining traditional methods with colourful and inventive approaches, I build upon these elements to create pieces of original art. I also like to use unique painting and drawing techniques that create textural layers on my artwork.

Your style is unique and contemporary in its approach, what inspires you?

As an artist, we are always looking for the magical moment, the moment when you think of a great idea.

Unfortunately, a lot of the time ideas just don't happen like that. My faith acts as an inspiration for my artwork.

I think a lot of people have a negative association with faith but I believe it provides the best foundations to build upon, no matter what area you work in.

I don’t have many art works that show negative images since most of the media love to show the horror and evil of the world. I want people to look at something that will bring a smile to their face or give them an inspirational feast for their eyes.

Looking at your work, I'm reminded of the literal and the ephemeral qualities, what is it that you hope to convey through your art?

The messages in my work are about unity and peace.

This is a tradition that is deeply rooted in Islamic culture. When people look at my work, I want them to

Muslim artist should be a mirror for our Islamic heritage."

- Teakster feel an emotion or move something inside them. Art has the power to communicate on a platform unhindered by language barriers and inspire or even reach people at a personal level. This is why Muslims, especially in nonMuslim lands, shouldn’t underestimate the value of their work.

Why are art and creativity important, not just for the next generation but for everyone?

I think great art makes the person think or question the society that they live in.

Being an artist as a hobby is fun but it is a different ballgame when you want to make a career out of it. You need to put a lot of time and effort into improving your skills.

However, if you plan to make this your career then you’ll be rewarded with being involved in creative projects and pushing your design skills to the max.

For more information on Hatiq Mohammed’s work go to www.teakster.co.uk

Do try this at home Scribble drawings From time immemorial man has engaged in mark making as a form of expression. It is a method of creativity that has formed a timeline of our existence on earth as well as an indication of our personal and social development.

From cave drawings on walls to etchings on a fossilised stone, this activity reflects our inherent need for creative expression.

In keeping with this, we are exploring the art of scribble drawing. This is basically the habit of drawing without allowing the pencil to be lifted from the page. Using your imagination to express something on paper is a good way of releasing tension and helps you to think more clearly. It can also help to improve your mental, physical and emotional wellbeing.

First, take a moment to decide what you would like to draw. A landscape, object or memory. Now, close your eyes and, with pencil poised on the paper in front of you, begin to draw. You may decide to use your free

hand to guide you so as not to leave the page. Work in small areas initially and slowly fill the page. Or decide whether to use a heavy or delicate touch when mark making.

The object of this exercise is to trust the process. Take a few moments to construct your drawing, using your mind's eye to imagine a picture which your hand will draw obliviously without a visual awareness of scale or perspective. When you open your eyes, see if you recognise the lines and shapes you have drawn. Do your marks resemble what you perceived? Can you recognise the image you have drawn? Take a moment to reflect on your drawing and consider what your subconscious has expressed to you.

Engage The Royal Academy of the Arts Abstract Expressionism Situated in the heart of London, the Royal Academy is reputed to be the centre of excellence in setting the standard for the Arts internationally. Its current exhibition, Abstract Expressionism, tells the story of the beginnings of this art movement which brought American artists Jackson Pollock and Mark Rothko into prominence. The works on display reference the tradition of Abstraction alongside the emotionality of Expressionism, with each piece reflecting how the creative process can be used to convey emotional inquiry against the backdrop of war and political catastrophe. What we see here essentially is how art was used to succour and appease the mortal tendencies of the artists. The form allowed them to use paint and other materials in ways never seen before and for the audience to witness artmaking in a new and dynamic light.  This exhibition runs until January 2, 2017 Royalacademy.org.uk Moriam Grillo is an international award winning artist.She holds Batchelor degrees in photography & film and Ceramics and is currently studying for a masters in Art Therapy. Moriam is also founder of the Butterfly Project.

December 2016

13

Baking, the Islamic way Maryum Jannat talks about her special baking

I

started baking at the age of 11 when I chose to do home economics classes in school. The excitement of seeing my first Victorian sponge cake out of the oven was an exceptional feeling. From then on baking became part of my life as a hobby, I enjoyed it so much that I wouldn't take a penny for it. Try me! I'm not even tempted.

I have baked for every birthday of my daughter, for friends and family too. Often when I visited my friends, they would ask me to bring a cake, with specific demands such as vanilla flavoured, crusty tray bakes, smooth chocolate and fruity cream cakes.

My Asian values tell me to show courtesy when visiting others, usually expressed by way of a little gift. My friends and family members say: “What's better than cake?"

Baking became special when I signed up for a competition in my local Islamic centre in Manchester during an Eid al Ghadeer event. After the competition baking for Islamic occasions became my passion. I would bake for the birth anniversary of the Prophet Muhammad(s), the infallible Imams(as), Eid days and Ramadan gatherings.

What differentiates between baking for family or friends is that when it comes to Islamic baking every aspect has to be taken into consideration. The task has to be completed with the utmost respect for our beloved prophet and his progeny as this is a gift on behalf of my fellow brothers and sisters in Islam.

To do so I have developed a method of preparation. For example, I first search for ideas online. Then I make sure the ingredients are halal. I ask repeatedly from different sources to ensure that all ingredients that go into the cake and its decoration are permissible to consume.

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I even consult a knowledgeable person in regards to the design I intend to use such as the writing of hadith or Quranic verses, or designing a dome. Finally, I simply buy the ingredients. After this preparation, I get on with ensuring that my daughter will be the egg cracker and first critic.

People frequently ask why I emphasise the decorative aspect of the cake when I could simply make a plain vanilla or chocolate. However, I find that art has a special meaning in Islam. One can tell this from the way our mosques are built, shrines are designed, poems and eulogies are written. The least I can do is to form a creativity that can be associated with an Islamic occasion.

Is this my way of serving Islam, you may ask? Well. I love to bake and I yearn to serve God in any possible way. This is just a tiny offering. On the other hand, if providing a delicious cake to people at events or gatherings, leads to inspiring the young ones, as well as non-Muslims, and brings warmth to hearts, then it means that I'm doing something useful with my hobby. I feel lucky that people love cake! I suppose it is my way to serve Islam. It's an incredibly small step towards showing gratitude to God, for the blessings of placing me in the path of the prophet and his progeny.ď Ź

A few tips for Islamic baking:

1. Dedicate your baking for a good purpose, 2. Use edible ingredients to avoid waste, 3. Have an egg cracker, 4. Consult a knowledgeable person in Islamic laws, 5. Have strong hands to carry the cake

December 2016

15

Islamic Art & the Supernatural

Finial in the shape of the 'Hand of Fatima'

Places

Cleo Cantone reports on a current exhibition at the Ashmolean Museum, Oxford Through15 January 2017

“

The fear of death shall avail nothing, nor [shall As with all exhibitions in the context of museums, one of avail] attachment of amulets and blue the guiding questions is: Who is the intended audience? necklaces,” wrote al-Isfahani in the tenth The answer almost inevitably is the same: middle-class, century. While the idea that aspects of the educated, adults. In exhibitions of Islamic art, there are future could be disclosed by other issues to be addressed: Is God was not uncommon in the exhibition primarily medieval Islam, today such a addressed to a non-Muslim belief largely belongs to the audience? And if so, has it been realm of superstition. Through curated exclusively for such an the medium of a wide range of audience? objects, “Power and Protection” Arranged thematically, the explores this fascinating aspect exhibition occupies three rooms, of Muslim culture: from the first concentrates on divinatory practices such as astrology, the second on dream astrology to the protective interpretation, sciences of the hand of Fatima, artefacts date sand or geomancy, the medicinal from medieval times to the power of words; in the third are present and span a swathe of amulets and talismans, sacred the earth from North Africa to Monumental Qur'an (c) Trustees of the Chester Beatty Library symbols and between text and China. image. The relationship between It is worth a trip to Oxford to see “Power and Protection” at Islam and the supernatural is complex and the exhibition the Ashmolean and also popping round the corner to the makes a brave attempt to showcase a variety of objects Bodleian Library to see a much smaller and focused display depicting the relation with the supernatural. Instruments of manuscripts called “The Mughal Hunt.” Although such as the astrolabe were originally used to calculate the thematically these two exhibitions are wholly unrelated, position of the stars in relation to the horizon and were both possess Islamic artefacts held in Oxford’s prestigious later adapted by Muslim astronomers to determine the institutions and are on display for the benefit of the public. qibla (direction of prayer towards the Kaaba) as well as

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December 2016

Banner

Hilya-flower

being indispensable devices for travellers.

Common in all three monotheistic religions, particularly in their mystical dimensions, pious invocations were used in various media to help to memorise the Qur’an, as a relief from misfortune or sickness. The Qur’an itself, used by the Muslim worshipper not

Amulet (c) Ashmolean Museum

er

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today, much in the same way as miniature Qur’ans carried on journeys or pilgrimages. The display panels designed to echo letters of the Arabic alphabet used in divination has added a sensitive and attractive dimension to the overall design of the exhibition.

Among the most noticeable objects in the exhibition are the Gemstone jewel-encrusted hand of Fatima - also known as khamsa in Shi‘a tradition, accompanied by a detail from a miniature depicting the hand-shaped finial, and the tablet accompanying the Kitab al-mawlid by Abu Ma'shar alBalkhi. This marvellous twenty-first century tool offers the possibility to leaf through a fourteenth Astrolabe (c) Museum of century manuscript from Baghdad much in the History of Science same way as a literate reader of the period. As digitised material from the past is becoming increasing available, such displays will surely become more commonplace, allowing just as an essential element in daily contemporary audiences to appreciate frail worship, but also as a container of objects from the past. blessings for his home where it occupies a In addition, given the ubiquity of technology special place, needs careful consideration amongst today’s youth, such interactive devices when displayed alongside an array of Dhulfiqar encourage the participation in an otherwise other books or objects. Included in the entirely visual experience of museum exhibits. case of bibliomancy (istikhara), for The objects’ inherent instance, along with Fa’alnmama (Book of historical and aesthetic Omens), there is a Qur’an with Table of value, combined with Prognostication from mid-sixteenth their provenance from century Shiraz as well as a Qur’an from several important Ethiopia from the mid-eighteenth century. world-wide collections of Islamic Along with the two amulets containing Quranic excerpts art, including local ones in Oxford, from West Africa, these are the only pieces from submake this an engaging experience Saharan Africa which has nevertheless been Islamised for and the accompanying programme over a millennium. Protective talismans using Quranic of events, including children’s verses and worn around the neck are still used in the region activities, and broaden the educational aspect of the exhibition thereby reaching out to diverse sections of the community.

Medicine bowl (c) Ashmolean Museum

TalismanicScroll

Dr Cleo Cantone holds a PhD from the University of London.

She is author of “Making and Remaking Mosques in Senegal”, based on her doctoral research.

December 2016

17

Faith

An Islamic perspective on Cremation Abbas Di Palma explains why the growing practice of cremating the dead is not permissible in Islam

C

remation is an ancient practice involving the reduction of a dead body to ashes by fire. It has been a common practice in Hindu culture for centuries as well in other ancient cultures usually rooted in pagan customs. Islamic teachings however never promoted such practices and always emphasised the burial of the body in a place specifically consecrated for that purpose: the cemetery.

The Qur’an states that “He is Who created death and life…” (67:2). In this verse death is not simply ‘the end of something’ but rather it is a creation of its own, a specific reality worthy of mention even before life itself. It is, therefore, the continuation of a specific path and the place of ripening the fruits whose seeds have been sown in a previous stage.

One important point to bear in mind is that the way the soul moves forward in the Hereafter depends also on how its relationship was with the body in its worldly stage. That is why consideration of the body is very important as it shapes our future and eternal abode. Repeatedly the Qur’an focuses on “those who believe and do good deeds”; faith is therefore, extremely linked to action and there would be no action without its bodily role.

So even in the moment of the soul’s departure, the body should be cared for in the most attentive way as the body is the tool by which the believer may or may not have reached his lofty aim.

In the hadith literature, we find many details on how the depth of a grave should be, its form and its extension, in addition to the rule of adorning and washing the body, all of which directly or indirectly point to the religious concern for the body as well.

It is interesting to note the fact, that according to Islamic teachings, the body should be washed thrice: the first

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washing with water and sidr, the second with water and camphor and the third with pure water.

The Qur’an explicitly states that “We created every living thing from water” (21:30). The ritual washing could, therefore be symbolically seen as a pure and new start for the believer towards a new dimension of his being. On the contrary marking and destroying the body with fire may be considered an inappropriate and uncomfortable ritual as fire in Islamic scriptures is generally found in the underworld rather than in the celestial realms.

The Qur’an also mentions the story of Cain and Abel where the latter murdered the former and as a consequence is described to be “amongst the losers” (5:30). Then, in front of his brother’s corpse, he started panicking with no knowledge of what to do, so God sent a crow to show him how to deal with dead bodies. This is the first recorded case in human history of the burial of a person.

Some Muslim scholars have supported the prohibition of cremation with the following hadith of the Prophet Muhammad(s), peace and blessings upon him and his family, who has been reported to have said: “Be wary of mutilation even to a mordacious dog” (Mustadrak alWasa’il, vol. 18, p.256). According to this opinion, cremation is considered a form of mutilation of the body that Islam severely condemns. As no reference has been made between a dead or alive body, the hadith has been interpreted in its comprehensive sense encompassing both cases.

Another point worth mentioning is related to the belief of the bodily Resurrection. This theological tenet is also emphasised in both Orthodox and Catholic Christianity.

Therefore cremation is not authorised by religious tradition as the bodies will be resurrected on the Last Day: by being cremated the individual symbolically rejects this fundamental principle of faith as the voluntary annihilation of the body of the deceased would represent the rejection of faith in the Afterlife or at least an implicit challenge to the will of God. Not surprisingly cremation has sometimes been considered an atheistic or secular ritual. It could be used to support the affirmation of being against any illusion of survival after death and it may be a “coherent conclusion” of a profane life carried out outside lofty spiritual boundaries and the religious system. Consequently, it may express the negation of the existence of God, the rejection of the eternal life, or more simply, it could manifest a detachment from “clergies and holy meanings” considering them the usurpers of a “free” sense of life devoid of sanctity.

However, according to holy perspectives the body cannot be treated as a cumbersome object reducible to nothing by a voluntary act. The burial of the deceased expresses the sweetness of the progressive return of the body to the earth from which it came, starting in this way a new phase of the journey towards the Lord of the worlds in a new and totally different abode.

It may be argued that the Qur’an does not explicitly forbid cremation and it does not even mention it. However the believer’s satisfaction to follow divine instructions, especially those taught and practised by the Prophet of Islam who is “an excellent example” (33:21) possessing “mighty virtue” (68:4), is what suffices him for his happiness and everlasting joy. The washing, the shrouding, the prayer and the burial are all fundamental elements of the prophetic praxis learnt by the Prophet from the Almighty Lord and subsequently taught to the members of his community. As “he does not speak from desire, he is just a revealed revelation” (53:3-4), this is the ritualistic and canonical form that has been preserved by Muslims down the centuries.

Hujjatul-Islam Abbas Di Palma is an Italian convert, graduated from the Hawza Ilmiyya of London. He holds a MA in Islamic Studies and is currently lecturing at the Islamic College of Advanced Studies.

December 2016

19

Interfaith

The Vatican worries about the ashes of the dead What to do with the body of the deceased loved one? Frank Gelli explains the Church position on this sensitive matter

‘

You are dust and to dust you shall return’, God sternly tells Adam in the Book of Genesis, reminding him of how he created him out of dust from the ground. The same words a priest utters on Ash Wednesday, the first day of Lent, during the liturgy of the imposition of ashes on the worshipper’s forehead. A powerful penitential symbolism, again alluding to man’s inescapable mortality.

Lately, the Vatican also has spoken of ashes.

Cardinal Gerhard Mueller has urged Roman Catholics who have the bodies of their loved ones cremated not to scatter their ashes privately, nor to keep them at home, but to store them in suitable locations approved by the Church, like a cemetery or in another holy place. Mueller is the head of the influential Congregation for the Doctrine of the Faith, formerly known as the Holy Office or the Inquisition. Today it is the Vatican’s highest doctrinal authority. Hence the faithful are expected to listen to what Mueller says.

‘The model we follow is Jesus Christ’, the Cardinal explained. Indeed, the official document he presented is entitled ‘Being resurrected with Christ’.

His point was that after his death on the Cross Christ was buried in a tomb and later rose again.

The Christian practice of burying the dead favoured that pattern, as opposed to cremation. In an interview, Mueller linked cremation to ancient paganism, as it happened in the Roman Empire.

Actually, the Romans followed both uses. A body could be either placed in a sarcophagus and

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enclosed in a grave or be burnt, and the ashes, collected in an urn, kept in a grave chamber, or even shared amongst mourners. It is said that it was the dictator Sulla who, afraid of what the people might do to his body after death, chose the funeral pyre instead and therefore gave cremation a wider impetus.

However, according to the Cardinal, a sinister connection exists between the modern popularity of cremation and the materialist and Freemasonic ideas which surfaced in Europe during the so-called Enlightenment. By presenting cremation as a more rational, hygienic and acceptable custom than burial a secularist ideology aimed at attacking the Christian faith. But Mueller also recognised that today there might be less objectionable reasons for cremation, in which case the Church tolerates the practice. The only qualification is that the ashes of the dead should not be disposed of in an unbecoming way, like in a wood or thrown into the water. Why not? Because the Church desires that ashes should be preserved in a place for public memory, so that the dead person may retain his social dignity.

Whatever might be the psychological qualms about destroying a human body in fire, Christian theologians affirm that God’s omnipotence is in no way hindered by the manner of body disposal.

Cremation cannot touch the human soul and so it poses no intrinsic threat to the belief in survival after death and in the Resurrection of the body. But the Church also respects ancient tradition and so her preference has been for burial. The Vatican since 1963 has permitted cremation – probably it realised it was impossible to stem a tide – and so no sin is entailed. Well, ‘no mortal sin’, Cardinal Mueller qualified. A mortal sin, of course, is one that imperils the eternal salvation of the person, whereas the lesser, ‘venial sin’ does not. He was concerned that ashes should not be simply thought of as the property of the relatives, warning against the ‘privatisation of religion’. The deceased still ‘belongs’ to God and to the all church community.

Keeping ashes in a private home disregards that principle.

But what about relics? A part of a saint or holy person’s body, kept as an object of reverence?

Relics are an important cult in popular Catholic spirituality worldwide. And they are often worn or preserved by individual believers. It would cause a huge uproar amongst the faithful to target them.

Anyway, it is unlikely that a traditionalist like Cardinal Mueller would wish to discourage that ancient form of spirituality.

As to other monotheistic faiths: the Islamic position appears to be that cremation of a human body is forbidden. Burial is the norm. Some Muslim authorities also claim in support that burying a body is better for the environment. As for Orthodox Judaism, it also abhors cremation on biblical and rabbinical grounds but Liberal or Reform Jews tolerate it.

The Anglican Church has no objection to cremating a body and the scattering of the ashes of a dead person is allowed in a parish churchyard.

When I was a Curate at Chiswick Parish Church, it once fell to my duty to do that. The relatives about me looking devotedly on, I then realised how large a quantity the ashes of a dead body can amount to.

Moreover, it helps if there is no wind, as the scattering could go in the wrong directions… Still, it was a pastoral privilege to conduct the ceremony, because such had been the will of my departed parishioner.

The Vatican’s new pronouncements came just in time for the Feast of All Souls on November 2nd when the faithful traditionally pray for the departed.

‘They are not dead but they are alive in the Lord’, as Scripture bracingly declares. An eternal, saving truth.

Revd Frank Julian Gelli is an Anglican priest and cultural critic, working on religious dialogue. His last book ‘The Prophet and the Priest', is available on Amazon Kindle.

December 2016

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Health

How man’s best friend can become his worst enemy Showing affection towards a cute and friendly domestic pet has become more than just a habit or interest it has become a necessity in some cases. However, as Laleh Lohrasbi explains, animals such as dogs can transmit diseases to their owners that are irreversible.

T

he modern world has affected human lifestyle and manners a lot. More work, fewer marriages, less human interaction and more loneliness have led people to substitute animals for normal human contacts with partners, children or family members.

Many elderly people for instance, like having a dog instead of being alone at home. There are approximately 93 million pet dogs in the U.S., Canada and Western Europe.

Most of these pets live with their owners inside the house, sleep with them in their beds, take care of their little babies, hug them, lick their faces and sometimes even eat with them, following the old myth that a dog’s mouth and body are much cleaner than a human’s.

In France, a medical saying translates to “A Dog’s Tongue is a doctor’s tongue”. Unfortunately, it seems that the licking and kissing of owners’ faces by their dogs has become acceptable.

There are hundreds of different types of bacteria, parasites and viruses of all sorts in a dog’s mouth. Just looking and monitoring what a dog does during the day makes it very easy to understand why. Dogs not only use their tongues to clean themselves but just shove their faces into anything smelly like dead birds, animal carcases, the litter box, other animal droppings or the posterior of another dog!

The germs in their mouth can also easily spread to other parts of their body by scratching and itching of the body with the tongue which means other parts of the body will also be unclean. So kissing dogs on their snout or the top of their heads is not safer than kissing them on the mouth. Recent research has identified products in saliva that indeed aid in healing wounds.

One of these compounds is called histatins, which speed wound healing by promoting the spread and migration of new skin cells. Dr Nigel Benjamin of the London School of Medicine has also shown that when saliva contacts skin it creates nitric oxide.

Nitric oxide inhibits bacterial growth and protects wounds from infection.

Researchers at the University of Florida isolated a protein in saliva called Nerve Growth Factor that

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halves the time needed for wound healing. But Dr Nandi, an assistant professor of medicine at Drexel University College of Medicine in Philadelphia, believes that although dog saliva has proteins that may help cleanse or heal its own wounds, there are also some organisms unique to dogs that humans are simply not meant to tolerate or combat.

“Most animals’ mouths are host to an enormous oral microbiome of bacteria, viruses and yeast.” Dr Nandi told the New York Times. Some of these bacteria are zoonotic bacteria which mean that if they pass from animals to humans they can cause diseases. Some of these zoonotic bacteria are Pasteurella, clostridium, E-coli, salmonella and campylobacter which can cause severe gastrointestinal disease in humans.

If dog saliva touches intact skin in a healthy person, it is unlikely to cause a serious problem, because there will be very little absorption through the healthy skin. However, a dog’s saliva and its germs can easily be absorbed through the mucous membranes of a person’s nose, mouth and eyes. That is why vets strongly advise against dog’s licking the faces of their owners.

According to the New York Times, Dr Nandi believes that hookworms and roundworms are other infections which can be transmitted from dogs to a human in a practice called coprophagia, in which animals ingest one another’s stool or lick each other’s anuses. It can even happen when dogs lick themselves. Studies show that a puppy could have as many as 20 million to 30 million roundworm eggs in its

intestinal tract in one week. Dr Joe Kinnarney, of the American Veterinary Medical Association, said a client’s child at his practice in Greensboro, N.C., nearly lost an eye from a roundworm infection.

However, pets may live with these parasites in their intestines with no signs of illness.

The experts believe that not all people can get sick from dog licking, but some people are more susceptible. For example kids and little babies whose immune systems are not fully developed are the most vulnerable groups. Those with compromised immune systems including diabetic patients, and patients receiving chemotherapy are another high-risk group. Pregnant women, elderly people and people with open sores on the face like teenagers with pimples are also at a greater risk.

It is interesting that in Islamic tradition the Prophet Muhammad(s) has been reported to have said that when a dog licks a utensil, rub it with earth (sand) and wash it three times. Keeping and raising guard dogs and sheepdogs for some people is a necessity. Islam allows and encourages kindness and compassion towards animals, but treating animals as part of the human family could be hazardous for humans. 

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

December 2016

23

Children Corner

Dear Children, Assalam Alaikum

F

or the last couple of months we have talked about the demise of the Prophet Muhammad(s) and martyrdom of Imam Husayn(a). They were sad occasions, nevertheless important ones.

This month, however, we will be marking a happy occasion and that is the birth of our beloved Prophet. Different groups of Muslims report different dates for his birth. Sunni Muslims believe the Prophet was born on 12th Rabi ul-awwal but Shi‘a Muslims believe the date to be 17th Rabi ul-awwal.

Many years ago a very wise man decided to take advantage of this difference of opinions and use them as tools to unite Shi‘i and Sunnis. Ayatollah Khomeini, the founder of the Islamic Republic of Iran, tried to bridge the gap between the 12th and 17th by making the days in between ‘Unity Week’. Ever since, this week has been celebrated among Shi‘i and Sunnis as a sign of unity and solidarity. If

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UNITY image 1

you ask around in the mosques or Islamic Centres, you will find that there are many programmes organised to celebrate the birth of the Prophet, who was and forever will be the Prophet of Mercy for the community of Muslims and Humanity as a whole.

Celebrating the birth of Prophet, even on different days, shows that we, Muslims believe in God, His religion and His Prophet, and there is nothing that can divide us.

Ghazaleh Kamrani, our illustrator, has captured a scene from one of these celebrations in an Islamic Centre, when both Shi‘i and Sunnis pray in one congregation. (image 1) In image 2, she has shown the end of the prayer when all worshipers hold their hands together to pray and praise God. They are reciting a very important and exciting supplication called ‘Dua Vahdat’ (the invocation of unity).

Let’s read this supplication together. 

WEEK

image 2

Illustrator Ghazaleh Kamrani

In the name of Allah, the Most Gracious, the Most Merciful There is no creature or entity worthy of worship except for Allah, the (true) God, the One, and we submit to Him (alone).

There is no creature or entity worthy of worship except for Allah, and we do not worship anyone or anything other than Him, being sincere in our faith (to Him) even though the polytheists detest this!

There is no creature or entity worthy of worship except for Allah, our Lord and the Lord of our fore-fathers.

There is no creature or entity worthy of worship except for Allah, the One, the One, the One, the One who kept His promise and helped His servant and granted esteem to His army.

And who left the other parties alone and abandoned (them). So then to Him belongs the Kingdom and (to Him belongs) the Praise.

He gives life and causes to die, and He causes to die and He gives life.

And He is the Ever Living and shall never die and in His power is the goodness and He has power over all things.

December 2016

25

What & Where Through December Commentary (Tafseer) of the Holy Qur'an Conducted by: Shaykh M S Bahmanpour Venue: Islamic Centre of England, 140 Maida Vale, London W9 1QBMore Time: Every Friday starting at 7.30 PM Tel: 0207 604 5500

Connected Histories: Muslims in the First World War An exhibition that explores the untold stories of the more than 400,000 Muslim soldiers in the First World War, and features personal stories and loans from relatives of those who served. The exhibition links historical research with personal testimony from people in Birmingham whose Muslim relatives served in the First World War.

Venue: Birmingham Museum & Art Gallery Chamberlain Square, Birmingham, B3 3DH Time: Mon - Thurs & Weekends: 10.00 AM - 5.00 PM / Fri: 10.30 AM - 5.00 PM Fee: Entrance Free

Comedy Tour for Charity Human Appeal is aiming to warm the cockles of your heart this December with their 25 city comedy tour. As the winter cold sets in, Aamer Rahman, Imran Yusuf, Mo Amer, Guz Khan, Aatif Nawaz, Nabil AbdulRashid, Tez Ilyas will have you rolling out of your seats in laughter all night long.

Their ‘chuckles for charity’ tour is happening across the UK in aid of our winter appeal, so come and laugh your socks off for a great cause.

Dates & Venue: https://humanappeal.org.uk/events/th e-comedy-show/#venue_all Tickets: £5 (Perivale £25) Booking: https://donate.humanappeal. org.uk/donate/tickets More info: https://humanappeal.org.uk/ events/the-comedy-show/

The Syrian Crisis (talk): Andrew Mitchell MP

October 2016, he called in an emergency debate for protected zones inside the country.

6 December

Venue: G15, Muirhead Tower, University of

Bringing the Community together, breaking barriers. Various Topics discussed in an open platform.

Birmingham Time: 5:30 PM More info: http://www.birmingham.ac.uk/ schools/government-society/ departments/

Spiritual Authority of the Awliya‘ in the Shi‘i and Sufi Traditions The Islamic College Monthly Lecture Series presents a lecture by Dr Rebecca Masterton.

Similarities between Shi‘i and Sufi doctrine have long been noted, but little analysis has been made on how and why these developed. Taking a central tenet of both, awliya‘, this lecture discusses several of its key aspects as they appear recorded in Shi‘i hadith collections, and as they appear later in one of the earliest Sunni Sufi treatises. By extension, it seeks to explore the identity of the awliya‘ and their role in relation to the ‘Twelve Imams’. It also traces the reabsorption into Shi‘i culture of the Sufi definition of walaya.

Venue: Seminar room, 2nd Floor, New College Building, 133 High Road, Willesden NW10 2SW Time: 3PM – 5PM More info: : www.islamic-college.ac.uk or phone 020 84519993

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Venue: Islamic Centre of England, 140 Maida Vale, London W9 1QB Time: 7PM – 8PM Contact: 0207 604 5500 More info: https://www.facebook.com/ OpenHouseDialogue/

7 December Book Launch: 'Palestine...it is something colonial' The launch of Dr Hatem Bazian’s new book: ‘Palestine… It is something colonial’. Palestine is the last settler colonial project to be commissioned in the late 19th early 20th centuries and still unfolding as we enter into the 21st Century. In centring Palestine’s modern history on settler colonial discourses, Dr Bazian provides a framework to understand and relate to the unfolding events from the late 19th century up to the present in a clear and unambiguous way.

The evening is set to feature an introduction to the Decolonising the Minds series from Amrit Publishers followed by a discussion of the book and Q&A with Dr Bazian.

Venue: P21 Gallery, 21 Chalton Street,

3 & 4 December

London NW1 1JD Time: 6.45 PM

Malvern Hills Trek (Extreme Walk)

More info / registration: Contact Nadia

This trek is a volunteer organised trek with Human Appeal and all funds raised will be going towards a pledge made for food funds for Niger. It will be carried out in The Malverns which is an area of outstanding natural beauty located in central England.

The hills cover 105 square kilometres of amazing landscapes and scenery over parts of Herefordshire, Worcestershire and Gloucestershire with the peak reaching 425m (1,394ft).

Time: Leave at 10.00 AM, arrive at 5.00 6.00 PM

Mr Mitchell is a leading voice in Parliament on the Syrian crisis, serving as chair of the All-Party Parliamentary Group on Syria. In

Open House Dialogue

Registration fee: £50 Fundraising target: £150 minimum Contact: Suliman 07564630350

+44 20 8904 4222 or email nadia@ihrc.org.

9 & 10 December Global Muslim Encounters: Homogenisation and Diversity across Time and Space The 20th century is often seen as a period of increasing homogenisation within Islam.

The attempted codification of Islamic law by various nation states as well as the rise of Salafism are often cited as symptoms of such a streamlining trend.

This two-day interdisciplinary conference

aims to compare and connect such encounters as they occurred in various spatial and temporal settings since ca.

1250. Bringing together historians, art historians, anthropologists, political scientists, and scholars of comparative literature and Islamic studies who work on Islamic communities all across the globe, our aim is to analyse how Muslim travellers, scholars, state officials and migrant workers made sense of radically different forms of practical piety and religious thought they encountered while being on the move.

Venue: Alison Richard Building, 7 West Road, Cambridge, CB3 9DT Time: 9.00 AM - 5.00 PM Fee: £50 / £25 (student/unwaged) More info: www.crassh.cam.ac.uk/events/26819

10 December Islamophobia Conference 2016 Themed: The Environment of Hate and the Police State, this conference organised

by Islamic Human Rights Commission will include speakers such as Rob Ferguson, David Miller, Arzu Merali, Nisha Kapoor, Les Levidow and Prof. Gus John.

Two panels of experts will look at how education, the legal system and the PREVENT / Counter-terrorism regime coalesce to create an environment of hate that facilitates the operation of a de facto police state.

you the techniques and the design rules that have been used for many centuries.

Using dozens of photos and illustrations from Islamic art and architecture, he will enable you to develop a profound understanding of how patterns were made.

No prior skill or experience is needed. Just bring your curiosity and creativity.

Venue: Ben Johnson's Studio, 10 Dalling Rd, London W6 0JB Time: 9.30 AM - 4.30 PM Contact: info@broug.com More info: http://www.ukislamicevents.net/ #event|masterclass-in-islamic-geometricdesign-london|6418

Master class in Islamic Geometric Design Join this master class to learn how builders and craftsmen across the Islamic world executed their designs. Even though specific eras and regions had different visual styles, they all applied the same design rules. Learn how to understand and draw patterns, using only a ruler and a pencil.

Author and educator Eric Broug will show

Since its inception in 1963, the Federation of Student Islamic Societies Conferences has hosted some of the greatest speakers, including Ahmed Deedat and Malcolm X, bringing together generations of Muslim leaders. This year’s #BEAHERO three-day winter conference will highlight the importance of both historical and modern day heroes and heroines!

Venue: FOSIS, 38 Mapesbury Rd, London NW2 4JD Time: 4.00PM - 6.00PM More info: http://www.fosis.org.uk/ events/fosis-winter-conference-2016

Islamic Spain Heritage Tour

22 December

Leeds ISOC is teaming up with Islamic School Tours to offer a special trip to AlAndalus, where Islamic Rule lasted for over 800 years. With so much to see and learn, the participants will be travelling to the cities of Seville, Cordoba and Granada. The tour is being organised by Islamic School Tours on behalf of Leeds ISOC.

Book reading: The House of Ibn Kathir

Deposit: £150 (non-refundable) Payments: £145 and final payment of £120 (£420 in total)

Provisional itinerary: https://drive.google.com/a/leedsisoc.com

Booking and more info: http://www.ukislamicevents.net/#event

Join Nazia Jalali for a reading of The House of Ibn Kathir - The Competition Begins...

Protagonist Yusif is attending a new boarding school and it's his first time away from home. The Dar Al-ilm Academy seemed to be the ideal place for him to pursue his studies and achieve one of his lifelong ambitions - to memorise the Qur'an, or so his parents had decided.

However, just when he thought he was settling in, Yusif finds himself with more on his hands than he had bargained for.

When mysterious events start happening around the school, it begins to seem as if Dar Al-ilm has more in store for him than he had ever imagined! Suitable for independent readers, from 8 years up.

16 ­ 21 December Venue: IHRC Bookshop & Gallery, 202 Islamic Spain Heritage Tour

11 December

FOSIS Winter Conference 2016

12 ­ 16 December

Venue:P21 Gallery, 21 Chalton Street, London, NW1 1JD Time: 5.30PM – 7.00PM More Info: https://www.eventbrite.co.uk

6 ­ 18 December

University of Sheffield Islamic Circle present AlAndalus Islamic Spain Tour with Islamic School Tours. IST specialises in educational Islamic Tours for schools, universities, masjids and private groups.

Preston Road, Wembley, HA9 8PA Time: 2.00 PM - 4.00 PM

Fee: Free, but limited spaces. Booking required.

Booking: Email: ashiya@ihrc.org or call Kamal :020 8904 4222

Deposit: £150 (non-refundable) Payments: £145 and final payment of £100 (£395 in total)

Provisional itinerary: https://drive.google.com Contact: Br. Isa Nawaz 0753 818 6051 / Sr. Tayaba Haider 07732 502 287

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.

Booking & info: http://www.ukislamicevents.net/#event

December 2016

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