Islam today issue 47 May 2017

issue 47 vol. 5 May 2017

THE WORLD AWAITS A SAVIOUR: WHY?

Interfaith Engagement Remembrance of God Parenting; the Islamic way

Contents

issue 47 vol. 5 May 2017

Page:

islam today magazine is a monthly magazine

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Interfaith Engagement – Theory and Practice

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Hawza in a Nutshel - Reliance and hope

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 Mohammad Saeed Bahmanpour

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Amir De Martino Anousheh Mireskandari

Layout and Design Information Letters to the Editor Article Submissions

info@islam-today.net letters@islam-today.net info@islam-today.net

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

by Ezra Hashme

Middle-Age Mothering (and Fathering!)

by Batool Haydar

Art

Talking art Heritage My Favourite Things 150 Reflections Do try this at home

by Moriam Grillo

Innovative Graphics

Contact us

by Giorgia Christodoulou and Aaliya Sheriff

Remembrance ofGod 14 The

by Abbas Di Palma

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Parenting the Islamic Way

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Interfaith Engagement –Theory and Practice

by Kubra Rizvi

by Ahmed Khweir, Glasgow, Scotland

20 The world awaits a Saviour: Why?

Publisher

by Revd Frank Jullian Gelli

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

22 Travel Guide to Muslim Europe

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.

Illustration by Ghazaleh Kamrani

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Europe’s Mother Mosque

by Tharik Hussain

Corner 24 Children The birth of the Awaited One

26 What & Where

Listing ofEvents

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Report

by Giorgia Christodoulou and Aaliya Sheriff and researchers from around the world for periods of residential academic study, specialising in ecumenical theology, missiology and social ethics. The diverse teaching faculty is made up of staff from diverse theological, cultural and confessional backgrounds. We were warmly welcomed by the Institute’s director and Father Lawrence Iwuamadi, a professor at the Ecumenical Institute, followed by a tour of the grounds and the Chapel. In the evening, Sheikh Shomali delivered an insightful talk on the preliminaries to engaging in interfaith dialogue and its significance in the three Abrahamic faiths.

Introduction Between 16th - 21st March, 2017, a group of twenty-two people from eight different cities across Canada, UK and the US took part in a 5-day intensive training course on ‘Interfaith Engagement in Theory & Practice’ in the cities of Geneva and Montet, Switzerland. The programme was conducted by the Institute of Islamic Studies of the Islamic Centre of England (ICE), under the direction of Dr. Mohammad Ali Shomali, in collaboration with the Ecumenical Institute of the World Council of Churches (WCC), as well as the Focolare Movement.

Day 1

We arrived at the Ecumenical Institute at Bossey, Geneva the international centre for encounter, dialogue and formation of the World Council of Churches. Founded in 1946, the Institute brings together people from diverse churches, cultures and backgrounds for ecumenical learning, academic study and personal exchange. It welcomes students

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Day 2

After congregational prayers, a beautiful recitation of Du‘a ‘Ahd, a refreshing walk to watch the sunrise over the Alps and a hearty breakfast, we arrived at the World Council of Churches (WCC) headquarters. We were greeted by the general secretary, Rev. Dr Olav Fykse Tveit whilst standing before a WCC fellowship list showing the 348 member churches that represent over half a billion Christians around the world.

Father Martin Robra, Director of WCC and the Ecumenical Movement, then gave us an informative tour of the building, taking us through the history, mission, activities, and structure of the WCC. We visited their stunning chapel that caters for different religious Christian practices and were presented with artefacts, each with their own significant Biblical stories. The second half of the day was spent on a guided tour of the United Nations Geneva headquarters, where we saw the various meetings rooms. As we walked through the hallways, we passed works of art gifted to the UN by each member country. Throughout the tour, our guide

talked about the current activities of the UN and its history. A short bus ride took us to see the 193 flags representing the member countries of the UN, whilst opposite we stood next to the famous Broken Chair - a monumental sculpture symbolising opposition to landmines and cluster bombs, to act as a reminder to politicians and other visitors.

Back at the Ecumenical Centre, we had short presentations delivered to us by various WCC work groups. These included: -‘Just Communities for Women and Men’ (campaign for a world without rape and violence); -‘Ecumenical Accompaniment Programme in Palestine and Israel’ (EAPPI), (ensures safe access to schools under occupation); -‘Evangelism Mission’ (builds bridges instead of dwelling on differences); -‘Justice for Water, Diakonia and Eco-Justice’ (building ‘Blue communities’ by reduction of plastic bottles where tap water is safe); -‘Lutheran World Federation’ (one of the world’s largest NGOs focusing on refugees and relief work).

through its history, before accepting our questions. We then headed into the city centre for a guided tour of the International Reformation Museum, St. Peter’s Cathedral and the Reformation Wall in Geneva’s Old Town. The International Museum of the Reformation (MIR) in Geneva retraces the history of the Reformation movement initiated by Martin Luther, John Calvin and others. Through objects, books, manuscripts, paintings and engravings, the museum tells the story of the movement that spread in part from Geneva during the 16th century and grew into one of the main families of Christian churches. St. Peter's Cathedral (Saint Pierre Cathedral) is over 850 years old, and Geneva's main church. It combines various architectural styles from Gothic to Ancient, as it has been rebuilt over the centuries.

Since the 16th century, the Cathedral has belonged to the Reformed Church. We then stepped into the Chapel of the Maccabees. Built in the 15th century, the colourful Gothic influenced chapel has architectural arches, high ceilings and a stunning pulpit. Before leaving, we shopped for some famous Swiss chocolate! As today was also the birth anniversary of Bibi Fatima(as), we were invited to attend a

Day 3 Our first talk, delivered by Sheikh Shomali, was about Islam and other religions with a focus on the Abrahamic religions.

This was followed by Professor Dr. Dagmar Heller (a Protestant) and Father Lawrence (a Roman Catholic) who gave us an excellent introduction to Christianity and a run

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Cittadella (little town) of Montet to stay with the Focolare.

After a heartwarming welcome, they accompanied us on a tour around their grounds, showing us their daily works. They work together to produce products (office chairs, baby products, etc.) and the profits earned go towards helping the needy and maintaining the centre. They talked about their beliefs of God being love, the importance of unity, and its key role in the Focolare movement’s spirituality. We listened to members’ experiences and testimonies through video and dialogue.

We met those responsible for the centre in Montet, including a special moment with Palmyra, who was with Chiara when she founded the Focolare movement, and we witnessed her share words of wisdom with Sheikh Shomali. After a break with some residents of the Cittadella, we had a talk by Sheikh Shomali on the importance of interreligious dialogue and its aims and policies. The Focolare treated us with an evening celebration and beautiful performances. They encouraged us to reciprocate with on-stage introductions, a poem on unity Shi‘a Centre for congregational prayers, Sheikh Shomali’s and a beautiful recitation by Br. Mubarak Sami. majalis lecture about the importance of unity, supplications and a delicious dinner. As we left, all the ladies were given a Day 6 beautiful white rose to celebrate Mother’s Day. It was a At the Focolare centre, we had met Pat Whitney (from London, UK) who helped us throughout with translation and wonderful end to an amazing and beautiful day. communication, because the Focolare members primarily speak Italian. Discovering that it was Pat’s birthday, Sr Yasmin Day 4 We had an interesting talk on the Christian approach to spent all morning creating beautiful fruit cakes to surprise interfaith dialogue by Clare Amos (Director of Inter- Pat. It was wonderful to see her absolutely stunned and so Faith/Religious Relations). The talk by Sheikh Shomali thankful! concentrated on Muslim-Christian relations, followed by a Sheikh Shomali’s last lectures involved sharing his wisdom group reflection. Afterwards, we observed Sheikh Shomali’s and knowledge of the procedures and etiquettes when webinars for the Kawthar Learning Circle, which is an online making interreligious dialogue, and delving deeper into the platform for receiving live webinar lectures with participants spirituality of unity. Our final lecture was spent in dialogue from different parts of the world. We left the Ecumenical with those responsible for formation, where we each shared Institute and travelled to Montet with two Focolare members. our own personal reflections on the whole experience and Here we were led on a guided visit of Estavayer - a 13th what we had learnt and would take away with us. It was hard century village that included the Medieval Church by the to leave the people who had truly taken all of us into their Parish Priest (Catholic) and the Convent of Dominican Sisters hearts and given us such a wonderful experience.

(Protestant), in which we were able to ask several questions.

As we were still celebrating Bibi Fatima’s(as) birthday, Sheikh Conclusion Shomali asked the Dominican Sisters at the Convent to say a We were awe-inspired by their open-heartedness to work short du‘a (supplication) and then responded with a moving cooperatively in building a more united world by supplication of his own. It was very hard to say goodbye to following Jesus’ prayer to the Father - “May they all be one” (Jn 17:21). They highly respect diversity by the Sisters. focusing on dialogue as a method of building bridges and relationships of fraternity among different Day 5 Our last two days were very humbling, as we visited the individuals, peoples and cultural worlds.

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to what God truly intends for us - a world that is united under the mutual love for the One God, regardless of differences…”

- Giorgia Christodoulou, London, UK “It was an eye-opening experience to see what people are doing in the world, with their faith and love of God being their only motivator. They are so proud of their beliefs and their faith. These people have taken the phrase “God is love” and put it into practice…”

- Aaliya Sheriff, Vancouver, Canada

Testimonials

“...Although I'd never known them before, it felt like we'd known each other for years bonded by our shared goal of Unity...It was truly inspiring to see such dedication, sincerity and love amongst people of faith in God in a time where we're bombarded by negativity in faith. My hope in humanity is restored...”

- Mustafa Khan (IUS Imam Hussain Blood Donation Campaign Coordinator), London, UK

“...It was the world of the faithful of that land, who demonstrated their devotion to God in more than one moving way. We bore witness to their tender hearts which they have committed to Jesus son of Mary, peace be upon them both. For days, we met in a realm beyond time where the love of God is transformatively strong. In that realm, we made an oath of friendship in God that we have left in His “...To see so much harmony at places we visited and the care to grow and bloom.” people we met, as well as our amazing group, gave me a - Jihad Mohammad Hyjazie, Toronto, Canada sense of unity and spiritually like I've never felt before...” “...Meeting each of the two groups gave us hope that a world - Shenaz Sajan, Birmingham, UK of peace, collective understanding, respect, collaborations, and justice is within reach as long as people act upon their “...The trip to Geneva was an inspiring and eye opener...I faith with the best of intentions and creating opportunities realised how much people of other faiths are so close to God...” with the best of their abilities.”

- Sukaina Ahmed, Birmingham, UK - Mubarak Sami, Toronto, Canada “...This trip has opened my heart to so much more we have in common with the Christian community and humanity as a whole...Social wilayah with an interfaith flavour is a powerful concept...”

- Hussein Sheriff, Vancouver, Canada

“The Geneva trip was an enriching and humbling experience... we experienced nothing but beauty. We left with plenty to reflect on, inspiration to work on, and direction and vision to lean on...”

- Aliraza Alidina, Winnipeg, Canada

“...Unity within a faith is a great thing, but to witness unity between faiths is all the more moving and humbling. In a world full of ignorance and division, being able to freely come together in dialogue...come away with a greater understanding and appreciation of Christianity, as well as a clearer insight as

Continues on page 19

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Life & Community

Hawza in a Nutshell Lessons on Akhlaq

by Ezra Hashme

Reliance and hope

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uranu Akki was a young man living on the outskirts of ancient Babylon, He was lying on his back and looking up at the stars; “I wonder if the people of Babylon City are looking up at these same stars,” he thought. “Probably they have their own special stars,” he said out loud. He sat up and after stretching, exclaimed “Oh how I wish to visit Babylon”.

Muranu was a farmer, the son of a farmer and the grandson of a farmer. One day while ploughing and sowing seeds, he looked at his large coarse hands and muddied sandals and decided either it was now or never; he decided to make haste for Babylon. Having never been to Babylon and with no means of transport he took off on foot. The scorching midday sun, the fear of thirst and the pangs of hunger did not halt Muranu’s steadfast resolve for the city.

Just before sunset he reached a village, knelt by a small lake, washed his face and drank its’ water. He looked up and saw a date tree ran towards it and ate like there was no tomorrow. An elderly woman was sitting nearby eagerly watching this young man’s desperate endeavour to rid his belly of hunger. She called out, “Young man! Slow down or you’ll get sick”.

They exchanged greetings and he explained to her his dream. Coincidently enough the old lady had visited Babylon years ago. Just like the sun capturing the night, the old lady captured Muranu’s attention.

The next few villages were not as friendly to Muranu, they chased him out for trespassing. Walking towards the setting sun, he saw two men; he asked them if they could guide him to Babylon. They said, “Help us pitch these tents and we’ll tell you everything you need to know”.

The three men were sat around a campfire, one of the men said; “Babylon is a great city, and it is the biggest and the best city in the world. If you have no business there then you should head back home”. Muranu brushed his remarks aside and asked the other one to tell him more about the place. The second man said; “The city has hanging gardens, where trees grow from the walls, the pavements are made from gold and silver. The women are the most beautiful and the men the bravest in the world”. His description enticed Muranu and his desire for the city grew.

After a few more days of travel Muranu reached her gates and upon entering the first thing he realised was that the streets were not paved with gold and silver. Although he was dumbfounded by some of the architecture, the other things he saw didn’t amaze him, either because they were a shadow of what was described to him or some didn’t even exist.

What surprised him most were the beggars, begging for scraps of food. No one had told him anything about them.

He saw big buildings and small hearts, he saw bright lanterns and dim minds and he saw beautiful people with ugly souls. After a few days the sorrow and disappointed She talked about how in the city they don’t have nights; they dawned on him leaving him broken-hearted and wishing he hang these special things called lanterns that shine brighter had turned back at the gates. At least then his long journey than the stars. She talked about how the city comes alive at would have not been in vain and the image of his dream city would not have been tarnished by the reality. night. She helped him organise his journey to Babylon.

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The Prophet (s) said, ‘The world is the plantation for the Hereafter.’

We have all put one thing or another on a pedestal only to how can someone reach perfection? God has created man be disappointed. Whatever pleasure this world contains has with an endless capacity; to become a complete human means that he has reached a threshold and is now qualified an expiry date. So, we should look elsewhere. to be called an ensaane kamel. Just like a doctor is qualified Imam al-Kazim (a) said, ‘the parable of this world is like that to practise medicine, doesn’t mean he has reached his full of a snake, it is soft to touch but it contains a deadly poison. capacity. It can be argued that once we reach the level of Men of intellect are cautious whereas children extend their complete human, here starts the beginning of our journey to endless pleasure. arms towards it.’

In Akhlaq we’ve discussed much about the role of actions, intention and the importance of actions that lead to good outcomes. We also discussed that good outcomes are mainly for the benefit of the individual but there are instances where the outcome is from a selfless nature. So where does this journey end? Why is so much importance given to the role of actions, intentions and outcomes? Who does this benefit?

The end journey is to reach God, which starts from selfrealisation and requires self-purification. To meet God one is encouraged to become an ensaane kamel, a perfect human being. In this case perfect doesn’t mean something that has no limitation because only God qualifies for that title. It is defined as someone who is perfect in his/her humanity, therefore one who has become a complete human. Didn’t God create humans with an endless capacity? If yes then

So what is this pleasure we are seeking? Is it something physical, sensual or spiritual? This depends on our capacity.

For a child pleasure is eating ice cream in a secure place. As we age, our preference for pleasure becomes more sophisticated and there are some pleasures we can never comprehend, such the pleasure prophet Muhammad(s) experienced in Mount Hira or the pleasure Imam Ali (a) felt whilst standing in prayer. It is not that we can’t understand it, more likely that we haven’t reached that potentiality. They say all roads lead to Rome, in Islam all forms of perfection lead to God. To get there one must become a complete human and to become a complete human we have to plant the seeds of good actions, water them with good intentions in order to reap the good outcome in the hereafter. 

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Middle-Age Mothering (& Fathering!)

While confirming the virtues of being parents, Batool Haydar points out the good things and also concerns of being ‘late bloomers' mothers

G

etting married, planning a family, having a baby...all these events brim with joy and a sense of youthfulness. These are times that we see as new beginnings and fresh starts, so what happens when some of us ‘start' further down the line than is usual?

The trend to get married later or have children later in life is one that is growing with every passing year. While it is more obvious in secular society, there are a growing number of ‘late bloomers' within the Muslim community. Some find themselves in this position due to circumstance, while others have chosen to study or pursue their personal goals first.

Regardless of how they get there, the challenges they face once they do are the same.

Does this make me a bad Muslim?

emotionally and mentally healthy a child turns out. Good parenting at the end of the day is about just that: parenting well.

Both Sides ofthe Coin Every decision in life has its pros and cons, and choosing to be ‘mature' parents is no different. If you are deciding to wait for a few years to have children or are already on your way to becoming/have become an older parent, here are some aspects that you may want to consider.

The Good Stuff 1. Maturity Enough cannot be said about how essential and positive a role this plays in parenting. As we grow, we learn through our life experiences skills about communication, patience, flexibility and resilience. We are more spiritually aware and have had time to find ourselves within our faith and beliefs.

All these are great assets in parenting skills as well as priceless lessons to pass on to children.

This is the question that every man and woman - the latter more so - asks themselves when they make the decision to wait a little longer for either marriage or children. The recommendation in Islam is for early marriages and no one argues against this. However, Islam also gives every individual the right to make the best choice that suits them personally. 2. Appreciation Sometimes, that choice involves waiting.

With age comes an appreciation for the value of time, of experiences, of memories. When we are younger, time seems The consequences of this delay are felt more by women than to stretch out endlessly ahead of us and this makes us men. A woman who marries in her late-twenties or early overlook the 'smaller' things in life. A comment often made thirties is fully aware of the fact that she will be looking to by older parents is how much they appreciate and marvel at have children in her mid-thirties or later. For many, this is a the miracle that is a child and how every day of watching cause of sadness, regret or even despair. It's not all bad news them grow is a blessing.“Older parents are some of the most though. There have been plenty of studies conducted on the grateful people I know,” says Robin Gorman Newman, founder impact of younger vs. older parents on children and so far of motherhoodlater.com, a community for midlife moms. This there has been no noticeable effect of parental age on how appreciation of time is of paramount importance in Islam

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and older parents might be in a better position to pass on this valuable habit to their children from a young age.

3. Preparedness A lot of young people become parents simply as a consequence of being married. It's a natural next step. With older parents, the choice to have children has been thought about, discussed and planned, which means that they are more prepared for what lies ahead. They have had the chance to see other people's children grow up and to compare different styles of upbringing.

These parents are more confident in the choices they make regarding their children and thus instil a greater security in them.

4. Regained youth Children keep us young. Their innocence is infectious.

Around them, we smile more often, we play, and we remember our own childhood. Having children at an older age almost renews one's youthful spirit, in some ways, reviving us and bringing home the important aspects of life that we may have forgotten over the years. The Prophet Muhammad(s) used to stop and play with children on the streets. He encouraged his companions to spend time with children, to learn from their purity of intentions. There is no better teacher than one's own child.

The Concerns 1. Aging There is no way to hide from the fact: mature parents will be elderly while their children are still young. It's a hard and tough thing to deal with. They may miss a lot of things that younger parents get to enjoy: seeing their children become parents; becoming grandparents; seeing their children achieve success in career or life. Even if they do see these things, they may not be able to enjoy them as they would have if they were younger. Their children may lose one or both of them while still young.

widens the space between ‘old' and ‘new', between ‘traditional' and ‘modern'. Apart from technology, the rate of dissemination of Islamic knowledge is increasing by the day.

The knowledge and understanding that children will have will be far beyond what their parents did, and this difference will only increase with the difference in their ages.

3. Less Energy People in their forties simply don't have the energy or stamina that they did in their twenties and thirties. Keeping up with an energetic toddler is harder with age and by the time a child is at an age when their energy is at its peak, it might be harder for older parents to keep up and play sports or join in the activities their children take an interest in.

On a religious front, undertaking the lengthier acts of worship may be something that mature parents did in their youth. Depending on their age, they may not be able to set an example of this for their children simply because it is beyond their ability.

4. Becoming a Burden This is probably a fear every parent has, but older parents worry twice as much about it. They already face the reality of old age and knowing that their children might have to support their infirmities while still young is a shadow that hangs over their heads.

A Time for everything All things considered, the main thing to remember is that children are a blessing from God. Each child comes when they are meant to into this world, complete with their own sustenance and purpose. A parent - whether old or young has a crucial role in that child's life and will have an impact on their hereafter as well.

If you have chosen to have a child at an older age, you have to be aware of the positive and negative aspects of that choice. However, you also have to have full faith in God's reasons for giving you that child and what He expects of you.

Being the best parent is all about being the best ‘you'.

2. Generation / Cultural Gap There is a potentially huge gap in the culture of both life and religion. With times changing literally overnight, every year May 2017

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Art Talking art

one to one

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.

I recently met with Amber Khokhar to discuss ways that we can collaborate as artists. Amber completed her Masters in Traditional Arts at the Princes School for Traditional Arts with a specialism in floral motifs and pattern design. She currently teaches at VITA (Visual Islamic and Traditional Arts) at the Prince’s School and has just returned from a brief artist’s residency in Cairo.

How you describe yourselfartistically?

I explore the contemporary within the parameters of Tradition through education and artwork, teaching internationally and locally, in London, at The Princes School of Traditional Art where I am a senior tutor on the MA degree. Through education projects I endeavour to guide and inform students and spectators in what I would describe as an emerging narrative of the Muslim diaspora. Likewise in my work, whether painting using natural pigments on handmade paper or painting with oxides on earthenware clay - I aspire to create artworks that celebrate something of the beauty of creation.

What your most popular pieces ofwork?

My large floral paintings and large geometry paintings plus 'Entwined', a series of individually hand painted prints.

What has been your favourite project?

A project with Syrian children in which I designed some templates inspired by Damascus tiles. These were printed and handed out with a short film. Children in Syria were able to adapt and decorate them to create a wall panel. The images of children working on their tiles that I have seen from this project, organised and supplied by amazing aid workers 'on the ground' make this my absolute favourite.

You have quite a string connection with the Prince’s School, what impact has this had on your artistic work?

His Royal Highness saw some paintings and samples for rugs I was designing 'Gardens under which Rivers Flow' and suggested I design Iznik pottery and indebted to the works of William Morris, the pieces in this collection are based on floral motifs. a carpet for the Picture Gallery in Buckingham Palace. It is a 40metre long carpet, and the first time a contemporary carpet design has been commissioned for the Palace, so it was a real honour, as usually carpets are replaced with 'like for like' copies. A superb brief ending with the words ...'do what you normally do'. Really thoroughly enjoyed the commission as everyone was so keen to maintain design integrity, - from my initial concept paintings - right through to very specific details of the flower motifs that I drew to scale. I spent time at Kidderminster working closely with the manufacturers at Brintons. The design included fragrant wild roses and an allusion to the fragrant narcissus and the buttercup. The flowers emerged from unfurling foliage to evoke a feeling of softly undulating, rolling pastures.

‘Ottoman Blaue Blume’. A contemporary re interpretation of

What are you currently working on or developing?

A series of very personal paintings and prints exploring the complexities of surviving the barrage of the temporal.

For more information go to http://www.amberkhokhar.com/ You can also follow Amber Khokhar on Facebook

Heritage

Brass Candleholder with silver inlay Origin (possibly) Egypt 1260-1309 This densely ornamented candlestick features a bold inscription on the base naming the owner, one Rukn al-Din Muhammad ibn Qaratay al-Baghdadi, who was an official of either Sultan Baybars I (reigned 1260–77) or Baybars II (reigned 1309). This inscription is repeated in smaller letters around the candleholder proper.

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My Favourite Things 1 50 There is not a painting by Amira Rahim that I don't like. This one serves to explain why her technique does not reflect the style of any traditional artist as far as I am aware. She has carved out her own niche as far as painterly style is concerned using colours in a joyful, exuberant way. What I like most is her brushwork, strokes which create a conversation on the canvas. Primary, secondary and tertiary tones reside side by side with harmony. Anyone who has worked with colour in this way will understand how difficult this can be. Instagram @amirarahimart

Reflections Whilst recently visiting Hamburg, I experienced a very interesting exhibition at the local gallery. Entitled 'Warten' [Waiting]. The presentation consisted of fifteen curated artists who each presented photographs that depicted individuals in a waiting state, in a car, on the street and at government offices awaiting the outcome of applications for social and financial assistance.

Whatever the context, they remained in a state of suspended animation, in the hope of a change which would affect their lives.

The exhibition took Greek literature as its basis, in particular the Odyssey, a poem by Homer which focuses on the journey home of Odysseus after the fall of Troy. The concept of waiting in ‘Warten’ refers to the plight of his wife, Penelope, who remained loyal and chaste despite her husband’s long absence. What I found interesting was the use of this narrative as the basis of a contemporary piece which is hinged on capturing the mundane, not only because the story of Penelope reflected noble qualities such as patience and fortitude [Penelope is still lauded as the symbol of marital fidelity], qualities which cannot be construed from such activities as waiting for a bus.

And what impresses me is how the curator had taken a mundane, everyday act and used it to encourage deeper thinking.

For those on a spiritual path, waiting can be likened to being. Being in a state of presence and witnessing life from a higher state of awareness. The more I explored the exhibition, the more deeply my thoughts were nourished by these ideas, ideas of thoughtful meditation, using each (mundane) moment to engage with life in a deeper sense. Whilst I write this, I can't help but stop and listen to the birdsong outside. So I stop for a moment and just listen. Whilst I am not waiting, I am in the moment. Witnessing the truth of it far beyond what I would, were I not still.

This exhibition gave me the opportunity to reflect on the notions of stopping, waiting, expectations and outcomes, whilst holding these concepts in the frame of noble character. I came away from it more aware of my faculties to reflect and witness. If Art is capable of enriching life in this way, then we need Art.

Do try this at home Visit your local gallery. But, before you go, do a little research to see what is on display. From what is available, decide what is of most interest to you.

Spend some time with the piece(s) and try to consider its meaning. All art is based on symbols or metaphor and reflecting on its meaning gives us a chance to use our imagination and develop our insight. Just as sacred text rests on parable and allegory, art as a language can be understood through its inner meaning. It is a perfect opportunity to do as God instructs us; to reflect. 

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Faith

THE REMEMBR As we pass through the spiritual season of the Islamic months of Rajab, Sha‘ban and Ramadan, Abbas Di Palma turns the spotlight on the important meaning of ‘Remembrance of God’

O

ne of the significant aspects of a faithful life is the remembrance of God. Remembering God by heart and tongue is what has been defined as remembrance or ‘dhikr’ in Islamic terminology.

It is indeed an effort of contemplation that should accompany our acts of worship. In religious scriptures, remembrance refers mainly to devotional disciplines such as ritual prayer, recitation of the holy Qur’an, invocations and specific liturgies. Also, it should be noted that recitations devoid of spiritual attention cannot be considered as real remembrance because they are just a mere movement of the tongue without significance.

In Islam, every act of worship, being necessary or just recommended, is subject to limits. For example, the daily ritual prayers are five, the daily supererogatory prayers are thirty-four, the annual fasting is of one month, the pilgrimage is once a year, etc. However the remembrance of God has been mentioned with no requirement of limitation: “O you who have faith!

Remember God with frequent remembrance,” (33:41) and “So celebrate the Name of your Lord and dedicate yourself to Him with total dedication.”

(73:8). It follows that if someone wants to win the battle against the negative traits of the self, he should be in constant remembrance of God. A constant remembrance of God, in the morning and in the evening, alone and in the company of others, may effectively change the course of our life.

Such remembrance is one of the most important supports both in worldly life and after it. Prophets and saints were always in constant remembrance of God and that is why sometimes they are called “Da’im al-dhikr” (those who constantly remember). On the road, at home, at work, while cooking or cleaning, it is possible to remember God by simple invocations, asking for assistance and help, or by the recital of expressions like “la ilaha illa Allah” (there is not divinity but God) and “la hawla wa la quwata illa billahi” (there is no power or strength other than God). Of course, this should not become an obsession that distracts us from other duties but a relief and a practice leading to the serenity of the heart.

It is important to emphasise the remembrance of God by the approaching of the month of Sha’ban as it is the month in which the Prophet Muhammad(s) used to dedicate himself to specific personal worship; for example it has been reported that he used to fast the whole month and recite very particular supplications. His cousin Ali Ibn Abi Talib(a) has alo been reported to have recited his famous “supplication of Sha‘ban” in which he says: “O my God! Bestow upon me total separation towards other than Thee”. It is not easy for people who commonly interact with the world to cut their connection with it and with everything else other than God and totally consecrate themselves to godly life. Ambitions, desires and attractions of this world are very tempting but deprive us of the spiritual taste provided by the light of religious guidance.

Guidance is not something that is arbitrarily given but requires a certain predisposition, a pure heart and appropriate conduct; neither does it

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RANCE OF GOD depend on profane education obtained by extra-religious curriculums (although in some cases it may be used as theoretical supplementary tool).

The attitude of the believer should not be determined by external criteria like personal interests, occupation, social class, etc. because what he is looking for is intrinsically established within himself and represents the call of his real nature uninfluenced by any other factors.

That is why the emphasis is put on remembrance: nothing new is to be discovered through it but it is just a reminder to satisfy the needs of our spiritual self.

Some people overwhelmed by spiritual dissatisfaction feel “far from God” or think that “God is far from us”. However, it seems that these are just misunderstandings as God himself says: “When My servants ask you about Me, [tell them that] I am indeed near most.” (2:186) and “…We are nearer to him than his jugular vein.” (50:16).

The root problem rather lies in the state of ghafla (forgetfulness) that in the Hereafter will be removed: “You were certainly oblivious of this. We have removed your veil from you, and so your sight is acute today.”(50:22).

Now, moving from a state of forgetfulness to a state of remembrance may seem a very difficult task but this is not what we understand from the words of one invocation of the great Imam Ali Ibn Husayn as-Sajjad(a), as reported from his pious disciple Abu Hamza al-Thumali: “Indeed migrating towards You is of near distance”. In another tradition the great Imam Ali Ibn Musa ar-Rida specifies that “The best migration is cutting-off [the ties with everything other than God] during the night”. And as every journey needs provision, God mentions that “indeed the best provision is Godwariness. So be wary of Me” (2:197). All these instructions are of vital importance in remembering God. The general guidelines that have been expressed in forms of religious rules should be enacted for the benefit of these specific guidelines which bring us to the very scope of our actions. If we reflect properly on this issue, we realise that the way has already been paved and all the necessary steps have been clearly mentioned and they are not out of our reach: commitment to religious rules, early morning vigils and piety brings awareness of God’s presence in the heart and are the cause of a life devoted to transcendental purity and godly aims. It is only resolution that is required from our side: the courage to make that step by which all blessings will follow.

It is possible that what has been said here may seem fanciful to some as this dimension of faith is not directly experienced by most people and is actually rejected by many of them; this is because those who want to delve into this field without a pure heart and a sincere abandonment of everything except God, spontaneously withdraw themselves as it is not a realm feasible for “curiosities” or “intellectual luxuries”. Rather it is an existential step to be taken at the entrance of the gardens of eternal bliss.  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 London.

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Parenting; the Islamic Way

by Kubra Rizvi

“And invest my descendants with righteousness” (46:15) The Holy Prophet(s) said, “A righteous child is a flower from God He has distributed to His servants.”

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arents are privileged to be guardians of the treasure God has placed in their lives; however, this gift brings with it tremendous responsibilities. There is no doubt that parenting itself is a difficult challenge, and more so if we are trying to raise our children to be good Muslims and believers (mu’minin). This task becomes even more difficult if one lives in an un-Islamic environment. Yet, we should be hopeful and grateful because Islam is the perfect way of life and it has guided us in every aspect required to lead a successful life.

Furthermore, the followers of the AhlulBayt(as) are blessed with their teachings, in which it would be difficult to find an aspect of life which has not been mentioned.

Contrary to what we may think, our child does not belong to us so that we may do with him or her as we please. A child is an amanah (trust) of God, whom we should bring up as He desires us to. He has blessed us with a beautiful gift, and this upbringing itself is a way for us to attain the pleasure of God. Parenting implies that we should work on making ourselves better parents and not necessarily make the child the focus, for in this process of training the child we are actually training ourselves. “O you who have faith! Save yourselves and your families from a Fire” (66:6). Not only is this verse instructing us to save our families, but to save ourselves. A person who is drowning himself cannot save others; likewise, a parent cannot save his family if he has not saved himself. Of course, this does not mean that we should stop teaching our children things like prayer and Qur’an; rather, the point is that we have to first train ourselves.

The Holy Prophet(s) said,“Train your children in three things: the love of your Prophet, the love of his progeny [Ahlul Bayt], and recitation of the Qur’an.”According to another beautiful tradition, if a child learns the Qur’an when young, it becomes part of her flesh and blood. It means that whenever she will do any action with, she will do it according to the teachings of the Qur’an.

The AhlulBayt have taught us things which psychologists and scientists are promoting today. One of these is the importance of loving our children from birth. This expression

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of affection and love is so vital in forming the child’s personality and is the foundation for instructing them in later years. A child who has always received love from her parents will then trust what they teach her around the age of seven.

According to the traditions of the AhlulBayt(a), young children think their parents are their lords because they give them sustenance. Parents should thus keep their promises because it is through their love that the child will eventually learn the love of God. However, a child who does not receive love from his or her parent may, God forbid, find it difficult to love others.

Imam ‘Ali (a) said, “I have not asked my Lord for children with beautiful faces, nor for children with good figures, but I have asked my Lord for children who are obedient to Him, who fear Him, so that when I look at the child, and he is obedient to God, my eye is delighted.”

We may think that Islam wants us to teach our children prayer and Qur’an from sunrise to sunset, but that is definitely not the case. Playing with our children will help them develop a balanced perspective on life. The lives of our Imams show that they played with their children. Many accounts mention the Holy Prophet(s) playing with Hasan and Husayn(a). Any permissible entertainment or pastime is allowed as it strengthens the family’s relationship. The Holy Prophet encouraged parents to teach children archery and swimming.

Furthermore, children will have a more positive perception of religion if the occasions at the mosque are appealing and in a language that they can understand. We should try our best to avoid the development of any negative or adverse attitudes; for instance, if anything bothers the child it should be addressed. If the child is getting tired or hungry then he will complain later that he does not want to go again.

“The child is the master for seven years, a slave for seven years and a vizier for seven years. So, if he grows into a good character within 21 years, well and good; otherwise, leave him alone because you have discharged your responsibility before God.” -The Holy Prophet (s)

The Holy Prophet(s), in a beautiful narration, has divided the upbringing of a child into three stages; from birth to age 21.

“The child is the master for seven years, a slave for seven years and a vizier for seven years. So, if he grows into a good character within 21 years, well and good; otherwise, leave him alone because you have discharged your responsibility before God.” Imam Ja’far al-Sadiq(a) further explains this hadith, “Let your child play up to seven years, keep him with you [for education and training] for another seven years; then if he succeeds[well and good], otherwise, there is no good in him.”

We have discussed the importance of love in the first stage. It is in the second stage that children understand logical reasoning and abstract ideas. Interestingly, girls understand abstract ideas earlier than boys and this may perhaps be a reason they are able to start their wajibatbefore boys. In the second stage, children’s interest in acquiring knowledge is at its peak, and they are not burdened by responsibility. We should really endeavour to teach our children what we can in the second stage as their characters are shaped by the time they reach the teenage years. It is crucial to note that if the correct work has been done in the first two stages, then the teenage years should pose no problem.

There is no phenomenon of dreaded teenage years in Islam; rather, Islam praises the youth for their energy and optimism.

It is the age for assigning responsibilities and trust to the child, as the first was for showing love and the second for instructing and teaching. In the third stage, the child of yesterday becomes the youth of today and understands that soon he will have to become more responsible and independent.

Imam Hasan (a) gathered his children and those of his brother’s and said to them, “All of you are the children of today’s society and, it is hoped, the leaders of tomorrow’s society. So learn and make efforts in the acquisition of knowledge.” In another tradition from the Holy Prophet, we see how he praises his grandchildren before others: “Hasan and Husayn are the leaders of the youth of paradise.”

Parents may feel overwhelmed when their children encounter peer pressure; indeed, it is no surprise that Islam has described the significance of the influence of friends. Imam ‘Ali (a) states, “True friends are a single soul divided between different bodies.” Now, that should make us consider who our children’s friends are and who they should be. The Holy Prophet says: “The conduct of everyone will be according to

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The Holy Prophet (s) said, “The right of a child over his parent is that he should give him a good name, make his manners good, and teach him the Qur’an.”

the beliefs and principles of his friend.” Hence, it is evident that good friends can have a great impact on our children’s character; parents should thus be aware of their children’s friends’ manners, habits, and usage of language.

telling the truth, keeping promises, reciting the Qur’an, attending majalis, observing modesty and Islamic rules are what we will instil in our children and what they will continue to teach their children.

It is evident that parents are their children’s role models and Another important factor in a parent-child relationship is the children learn from their parents’ actions, and not communication. There is a beautiful and profound tradition necessarily what they say, especially if it is contradictory to from Imam al-Sadiq(a)which states, “Teach traditions to your their actions. children as soon as possible, before opposers[to your beliefs] reach them before you do.” An example is teaching our “Teach traditions to your children as children from a very young age that we should always be soon as possible, before opposers[to truthful and honest. If they grow up with that belief, then your beliefs] reach them before you God willing, people who later try to teach them otherwise will be unsuccessful. do.” - Imam al-Sadiq (a) An obvious and practical issue that Muslim girls face in today’s society is the observance of the Islamic code of dressing. A girl who wears hijab should always be praised and In conclusion, although parenting is a constant challenge, encouraged, and if she does encounter problems, as is Godwilling its rewards are also eternal. Mothers do not earn inevitable in the age we live in, the parents should always Paradise under their feet without struggling and making praise her for her faith. sacrifices. Yet, in the daily routine, we should not forget to We should try to use our experience and judgment and the enjoy our children (and take lots of photographs) with all advice of others where necessary, but most of all we should their interesting mishaps and adventures, as the precious adhere to the teachings of the Holy Qur’an and the time goes very quickly. Those parents are indeed fortunate AhlulBayt(as).Parents should model forgiveness and kindness, who leave behind in this world a pious child who prays for and above all, we should try to control our anger. Thus, there them.  may be times when it is the parent who needs to apologise.

Our moral standards, values and our following of the teachings of Islam should be the constant for us and each member of our family. This constant adherence to prayer,

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Kubra Rizvi is an Honours

Psychology graduate from Loyola University Chicago. She writes and lectures on various religious topics.

“We travelled from many different lands to another land, Switzerland, We travelled from many different backgrounds to another backdrop, We witnessed smiles on the doorstep, We witnessed scenery to make our eyes drip.

We arrived in Bossey, a village ofpurpose and privilege, This wasn’t an ordinary place ofvintage, We engaged with scholars ofChristian heritage, Their openness and candour left much to splendour, A question pondered, Was this a mirage?

For we had a scholar with foresight and wisdom, We asked, “Had we entered a sacred kingdom?”

This was a kingdom with no tangible image, But a Kingdom full oflove and Unity, We can call it a fraternity, But it’s best surmised by Unity in God. We visited bridges with badges ofunity, World Council ofChurches, the United Nations, Institutions which deserve dignity, Representatives came in to give their story, Each sharing their aim for glory.

No doubt real glory doesn’t come without sacrifice, Real dedication and commitment to a cause, not just a roll ofa dice, Could we go anywhere that showed us this as their forte?

Indeed there was, they called it Montet, A home for the Focolare, A home for solace and refuge, A home for holistic labour, A home for lovers ofGod. We met people with no agenda ofpreaching, We just saw people looking towards the divine beseeching, We were humbled by ladies on a mission, Ladies ofselflessness and desire for closeness to God as their vision, We met men with real fortitude and class, No feeling or vicissitude, nothing crass, The hospitality was exemplary, There was much to last in the memory,

I really hope we were visitors ofgrace, No doubt we were fronted by a mentor worthy ofpraise.

Like all journeys, there was a time to depart in physical form, But the divine has constructed the ultimate ofcreation which for Him is the norm, A group ofpeople with one set oforgans, A group ofpeople connected by one organ synonymous with love, the heart.

A group ofpeople with two eyes, Eyes which sometimes cannot see each other, Unless they’re reflected back like in a mirror, When these eyes reflect they see elements ofthe Divine’s masterplan, Whether it’s fixing an unwell organ, Or healing a body ifit’s broken, Or to mend the connecting vessels.

Now time to move on with our hopes nourished, Time to plant more seeds, Time to grow more branches, Time to sacrifice like the tree.

As we said our temporary goodbyes to our comrades ofhope and love, Our sentiments ofpeace and harmony fitted like a glove, A piece ofour heart will be buried in this land, The land not of Switzerland, the land of Divine Love, very grand.

By Ahmed Khweir, Glasgow, Scotland May 2017

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Interfaith

THE WORLD AWAITS A SAVIOUR: WHY?

What is wrong with the world? Why does it await a Saviour?

Asks Frank Gelli

... monotheistic religions seem to share a common hankering for a Saviour to come. A figure who will restore the original, Godcreated harmony, presently distorted by sin and unjust power relations.

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he fifteenth day of the Islamic month of Sha‘ban is the birthday of an eagerly Awaited Saviour, Imam Mohammad al-Mahdi, revered by Shia‘ Muslims across the world as a wholesome bringer of justice and salvation to the whole of humanity. A direct descendant of the Prophet Muhammad and the twelfth and last in a chain of righteous Imams. A man believed to have never died and to be in hiding till the time is ripe for his second and final manifestation. Sunni Muslims also believe in the Mahdi but he is conceived as somewhat differently from Imam al-Mahdi. Unlike him, this Sunni Mahdi is someone who will appear anew, for the first time, not for the second.

Christianity too longs for a returned Saviour. Jesus Christ, who ascended into Heaven after his Resurrection in the year 33 AD. Every time the sacrament of Holy Communion is celebrated in church, the faithful profess faith in Jesus’ return with the public invocation that ‘Christ will come again’ – at the end of time to judge the world. Similarly, Jews expect the coming of their long awaited Messiah. Before that, many believe the Prophet Elijiah will also re-appear on the mountains to herald the coming of God’s Anointed.

Thus, monotheistic religions seem to share a common hankering for a Saviour to come. A figure who will restore the original, God-created harmony, presently distorted by sin and unjust power relations. It is fair to say, however, that not all Christians believe literally in Christ’s return.

Sadly, not even all priests, who are ex-officio are supposed to teach it. ‘If you really believe in Christ’s Second Coming you must be mad!’ a trendy young priest boldly told me way back. (He was very liberal, and later left the priesthood.) Others similar to him take a cavalier attitude towards Biblical passages and interpret Christ’s return in merely allegorical or symbolic terms, emptying the concept of any real, full-bloodied application.

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Rabbis also hold different views about the traditional expectation of their Messiah. Orthodox Jews must subscribe in full faith to the belief and some Hasidic Jews hold the view that their actions can hasten his coming.

Instead, Reform Judaism has generally given up the belief, considering it irrelevant to the modern concerns and needs of their community. Still others emphasise the spiritual or social aspects of the messianic hope, as opposed to focusing on a definite person. Considering the numerous claimants – some rather unfortunate ones - to the title in Jewish history, one can perhaps appreciate Jewish caution in approaching the matter.

As an Anglican priest, I fully subscribe to the article in the Apostles’ Creed that proclaims that Christ will come from Heaven ‘to judge the living and the dead’. But I also understand the worries of many sincere Christians. The danger is that by concentrating so much on future expectations – on the Redeemer to come - one may succumb to fatalism and neglect the pressing obligations of the present. Awaiting Christ’s return should in no way detract from engagement in the real world here and now. The bloodless battle for justice and against evil is fought daily by pious people who follow the teachings and example of Christ and his Church. Indeed, the theological tenet that the Church is the Body of Christ on earth conveys vividly the notion that Christ is not far away but present and active in the Church and in all those who trust in his saving power.

Jews of course reject the idea that Jesus of Nazareth was their awaited Messiah. (The word ‘Christ’ simply means ‘Messiah’, the Anointed of God, in the Greek language. It is a title, not a proper name.) Muslims, by contrast, do believe in Jesus – ‘Isa’ in the Arabic of the Qur’an. As a Prophet of God, not as divine. The Qur’an is indeed full of information about Jesus and his mother Mary. From the eschatological and interfaith points of view, the relation in which the Muslim Jesus stands to Imam al-Mahdi is interesting.

According to Professor Wilferd Madelung, the Shia‘ position seems to be that at the al-Akhira – the Hour or prelude to the Day of Judgment – the Mahdi will lead the prayers of the faithful and Jesus will pray behind him.

Although Jesus’ rank is that of a Prophet of God, he is not, like the Mahdi, a direct descendant of the Prophet Muhammad. Hence at the time of the Hour his subordination to Imam al-Mahdi appears logical enough.

In the secular West the idea of an infallible being who ushers in a time both of judgment and redemption is relegated to myth and legend. Actually, secularists and atheists often ardently believe in their own, all too fallible pseudo bringers of ‘salvation’, from Lenin and Stalin to Mao and Che Guevara. The question is: why do people, in different traditions and cultures and regardless of ideological or religious doctrines, look forward to a saviour, or saviour-like person? Is it not because this world is so ridden with man-made evils? Such as oppression of the poor, social injustices, cruel and criminal wars of aggression, denial of the self-determination of peoples, attacks on transcendence, the spiritual dimension of humanity. Until these shocking human wrongs are remedied and their cause is removed at the root, people will justifiably long for a Saviour, a Christ, a Mahdi, an Awaited One.

Muslims, ... , do believe in Jesus – ‘Isa’ in the Arabic of the Qur’an. As a Prophet of God, not as divine. The Qur’an is indeed full of information about Jesus and his mother Mary. From the eschatological and interfaith points of view, the relation in which the Muslim Jesus stands to Imam al-Mahdi is interesting.

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.

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Places

Travel Gui de to

Musl i m Europe With travel writer and European Muslim heritage specialist Tharik Hussain

Europe’s Mother Mosque

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ou can’t actually pray in the former Grand Mosque of Cordoba, in southern Spain because it no longer functions as one. Depending on who you ask, you will be looking for either the ‘Mezquita-Cathedral’ or just the ‘Cathedral’, as this once famous mosque now functions as a Christian space of worship. Yet anyone that wanders in beneath its arabesque entrances will immediately sense a Muslim soul, that is until they come upon what now lies at the heart of the building.

Intrusive and overbearing, like someone who didn’t get the fancy dress change-of-plan memo before a party, the chapel introduced in the 16th century, looks garish and out of place.

For three centuries after the Christian conquest the Mezquita (Spanish for mosque) was pretty much left alone, having been consecrated as a church with a small chapel built inside.

However, in time pressure from radical Christian groups led to King Carlos I giving permission for the Mezquita’s centre to be ripped out and replaced by the larger chapel seen today. It was a decision the Spanish king would famously lament with the following words: “You have built what you or others might have built anywhere, but you have destroyed something that was unique in the world.”

Abd al Rahman I arrived in the ‘Land of the Vandals’ in 755 AD, following the overthrow of his family (the Umayyads) in Damascus by the incoming Abbasids. Once there, with the help of Umayyad’s supporters he established control over almost all of the Iberian Peninsula and attempted to recreate the grandeur of Damascus.

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The Cordoba Mosque which began as an addition to Abd al Rahman’s palace, was built on the site of the 6th century, San Vicente Basilica. Abd al Rahman I, originally purchased part of the site from the local Christians. For several years, the small community of Muslims prayed in one section whilst the Christians continued to do so in the other – a precursor to the co-existence that became the hallmark of the Emirate of Al-Andalus. Then in 785 AD, he bought out the Christians and began work on Europe’s first great mosque.

When the Grand Mosque of Cordoba was eventually finished, it was one of largest and most stunning congregational mosques in the world. Scholars and luminaries like Ibn Rushd and Al-Idrisi said of the mosque, ‘its beauty and elegance defy description’. People came from far and wide to pray and study in its majestic hall and wander through its garden of palms, inspired by the desert oases of Abd al Rahman I’s childhood.

It is said the Emir had the palms transported from his homeland to create the mosque’s stunning garden, still laid out today as it was then, only the palms are now citrus trees.

Inside, rows of large shuttered doorways spanned the length of the main hall on all sides, and above skylights were built into the ceiling so that light and air could flow freely through the mosque’s most iconic feature - its internal ‘forest of palms’. This was created by placing the distinct horseshoe arches, one upon another so that they seemingly ‘hung’ like palm fronds atop slim ‘trunks’ - the mosque’s myriad of pillars. The design was an attempt to soothe a pining soul, as

Where in the world: The Mezquita-Cathedral is in the centre of Cordoba’s ‘old town’, in the Spanish region of Andalusia - derived from Al-Andalus, the name of Abd al Rahman’s Cordoba Caliphate.

In and out: The best way to get to Cordoba is to fly into the coastal town of Malaga, and get the two hour train northwards. The Mezquita is a short tenminute walk from the main train station. Driving into Cordoba’s old town is a nightmare, as parking is nigh on impossible.

Top tips: If you are putting the Mezquita on an itinerary for a driving holiday, book accommodation that comes with free parking.

Trying to imagine the ‘indescribable’ mosque of Al Idrisi was bad enough in his day. Now with all the open sides permanently closed, there is a dark, stuffy gloom about the space, and that’s before the small matter of the ridiculous chapel that cuts through its heart. However, you can get a glimmer of what Al Idrisi saw by hopping across the bridge over the Guadalquivir (from the Arabic ‘Wadi al-Kabir’ to mean ‘great river’) to Torre de la Calahorra. Here in the city’s oldest defence tower, in exhibition Room VII, there is a miniature model of what the original mosque looked like in its full glory, and by God it was awesome!

well as pay homage to the Umayyad mosque of Abd al Rahman I’s ancestors in Damascus.

The mosque’s other standout features include the beautiful minaret built later by Abd al Rahman II, now the cathedral’s bell tower, and its piece de resistance, the glorious mehrab of Al Hakam II. This elaborate and exquisite work of art was built with the expertise of Byzantine artisans sent to Al Hakam II by the Christian Emperor Niceforo Foca.

The architectural style of the Mezquita-Cathedral in Cordoba is unique to Europe, and the world. Experts of Islamic Art

deem it one of the finest examples of Islam’s first artistic movement.

After Abd al Rahman I’s death, the mosque’s structure and capacity increased on four separate occasions as Al-Andalus’ Muslim community grew both in size and stature. The Emirate founded by a Syrian refugee reached its zenith in 929 AD when Abd al Rahman III claimed the position of Caliph - challenging the existing Abbasid and Fatimid Caliphates - the announcement would have been made in the city’s Grand Mosque, Europe’s Mother Mosque.

Tharik Hussain spends much of his time travelling across Europe in search of the continent's fourteen centuries of Muslim history. You can follow his work at www.tharikhussain.co.uk"

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Children Corner

The birth of the Awaited One

Dear Children, Assalam Alaikum

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his month we are celebrating the birth of Imam Al Mahdi (aj) ‘the guided one’. Imam Mahdi is considered the last holy guide and direct descendant of the Prophet Muhammad(s) through the line of his daughter Fatima(a) and his cousin Ali ibn abi Taleb(a).

His full name is Muhammad ibn Hasan. His role will be to establish peace and justice throughout the world at an appointed time known only to God. His birth was surrounded by secrecy as the authorities of his time were trying to capture him. By Gods’ decision, despite the strict observation he was placed under, he survived but has been kept safe and out of the public eye

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since then. The date of his birth was the 15th of the Islamic month of Sha‘ban.

While we wait for God’s order to allow him to start his mission, every year on this date we celebrate his birth, and try to do everything we can that pleases him and avoid doing things that displease him. This year the birthday of Imam Mahdi (aj) falls on Friday 12th May. On this joyful occasion the team of islam today would like to congratulate all of, children and adults and to mark the occasion, Ghazaleh Kamrani our illustrator, has drawn two images showing adults and children celebrating the Imam's birthday in a mosque. She has also left some differences in both images for you to find.

Have fun finding them. Illustrator Ghazaleh Kamrani

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What & Where Through May

2 - 25 May

Tafseer of the Holy Qur'an

Workshop for Islamic Educators: Raising Tomorrows Community

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 Introduction To Islam

The Islamic College’s new short courses aim to introduce Islam, Islamic beliefs, traditions, cultures and some of the contemporary issues the Muslim world has been facing, This course is open to all and previous knowledge is not required.

A four-week programme that will cover topics such as: The Islamic theory of education, a variety of teaching approaches and strategies, aqaid (theology) and akhlaq (morality), key challenges within the context of Islamic education.

Venue: Institute of Islamic Studies, Islamic

Centre of England, 140 Maida Vale, London W9 1QB Tutors: Shk. Dr. Mohammad Ali Shomali, Sisters Shahnaze and Israa Safieddine Time: Every Wed - Fri, 9.10 AM - 2.30 PM More info: wie.programme@gmail.com

Topic: Muslim Cultures & Civilisation Tutor: Amir De Martino Date : 25 April to 30 May 2017

2 May

To register please email:

The Commander: Fawzi al-Qawuqji and the Fight for Arab Independence 1 91 4-1 948

Tuesdays 18:30-20:00 Registration is mandatory but no fee is required.

Time:

shortcourses@islamic-college.ac.uk Venue: The Islamic College, 133 High Road, Willesden, London, NW10 2SW Website: https://www.islamiccollege.ac.uk/study/short-courses/ Short Courses on Primary Sources of Islam: Nahj al-Balaghah Topic: Understanding the

Qur'an in the Light of Nahj Al-Balaghah Tutor: Shaykh Mohammed Ali Ismail Date: 2 May Time: 6:00 PM - 8:00 PM Topic: Imam Ali (a) in Nahj Al-Balaghah Tutor: Maulanan Maqbool Hussain Alvi Date: 9 May Time: 18:00-20:00 Topic: Prophethood in Nahj Al-Balaghah Tutor: Dr Mohammad Ali Shomali Date: 13 May Time: 3:00 PM - 6:00 PM

Typology of Personalities in Nahj Al- Balaghah Tutor: Maulana Maqbool Hussain Alvi Date: 16 May Time: 6:00 PM - 8:00 PM Topic:

Venue: The Islamic College, 133 High

Road, Willesden, London NW10 2SW More info: shortcourses@islamiccollege.ac.uk

Registration is mandatory but no Fee is required.

Tel: 020 84519993

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Lecture by Professor Laila Parson's on her latest book. Revered by some as the Arab Garibaldi, maligned by others as an intriguer and opportunist, al-Qawuqji manned the ramparts of Arab history for four decades. In Qawuqji’s life story we find the origins of today’s turmoil in the Arab Middle East.

Organiser: London Middle East Institute Venue: Paul Webley Wing (Senate House)

Wolfson Lecture Theatre Time: 5:45 PM - 7:00 PM Contact email: vp6@soas.ac.uk Tel: 020 7898 4330/4490 4 May

BRAIS Workshop: On the Importance of Being Islamic

Shahab Ahmed’s What is Islam? and the future ofIslamic Studies Shahab Ahmed's posthumous ‘What is Islam’? Starts with a problem: Is Sufi pantheism ‘Islamic’? Should we call philosophical exploration, figural art and drinking wine - all activities highly valorised by many pre-modern Muslims, ‘Islamic’? And if so, what do we actually mean. This one-day workshop will bring together leading scholars of Islam in the UK to comment, discuss, and critique this ambitious and eccentric book, and to explore its radical implications for the very framework of Islamic Studies in teaching and research.

David Sizer Lecture Theatre, Francis Bancroft Building, Queen Mary University of London, E1 4NS Time: 9.00 AM - 7.00 PM Fee: Free, register at https: //www.eventbrite.co.uk/ Venue:

4 May to 8 June Course: History of Carpets from the Islamic World

This course will be fully dedicated to the history of carpet production in the Islamic world. Through the analysis of the most iconic carpets, held in famous museums and collections in Europe and abroad, you will become familiar with threads, materials, patterns and trends as well as with patrons and places of manufacture.

Arab British Centre, 1 Gough Square, London, EC4A 3DE Time: Thursdays 6:00 PM – 8:00 PM (6 Weeks – 12 Hours) Tutor: Roberta Marin Fee: £185 Venue:

Course details:

www.arabbritishcentre.org.uk/ 6 May Ibn ‘Arabi & the Philosophers Reason, Revelation and Inspiration

Each year, the Ibn 'Arabi Society organises Symposia in the UK and USA on an aspect of Ibn 'Arabi's work. These international gatherings bring together people from many different fields and traditions, and include scholars, students, and anyone interested in what Ibn 'Arabi had to say.

Venue: Brunei Gallery Lecture Theatre,

SOAS, London WC1H 0XG Time: 8.45 AM - 5.45 PM Fee: £50 (discounts for members / Early Bird) More info: www.ibnarabisociety.org/ 6 & 7 May Competing Moral Visions? Liberalism, Feminism and Islamic Tradition

This two-day programme will explore questions related to gender from the perspective of two intellectual traditions: Western liberalism and the Islamic tradition. In particular, we will highlight the underlying moral visions of these two traditions, considering such questions as: What presuppositions about human

nature and the good life does it promote?

What kind of human self does it seek to cultivate? We will also examine the critical project of Islamic feminism, which lies at the intersection of these two traditions.

Cambridge Muslim College, 14 St Paul's Rd, Cambridge CB1 2EZ Time: 10.00 AM - 5.00 PM Fee: £100 Venue:

More info:

http://www.cambridgemuslimcollege.org/ 7 May Digital workshop: Explore Islamic patterns

Craft a repeating geometric pattern inspired by the objects in the Islamic world gallery. Use smartphones to explore beautiful and complex patterns, and then create your own using design software.

Sessions last up to 120 minutes. To secure a place sign up on the day of the session at the Samsung Digital Discovery Centre.

Samsung Centre, The British Museum, Great Russell Street, London, WC1B 3DG Time: 1.00 AM – 1.00 PM & 2.00 PM – 4.00 PM Age: 7 yrs+ Fee: Free, limited spaces available Venue:

9 May Introduction to Islamic art

A 45 minutes gallery talk by Roberta Marin, independent speaker at the British Museum. Suitable for all levels of knowledge.

Room 34, British Museum, Great Russell Street, London WC1B 3DG Time: 1.15 PM - 2.00 PM Fee: Free, drop in.

Venue:

1 1 May Kings and scholars: politics and science in the ancient Assyrian city of Nimrud

A 45 minutes gallery talk by Eleanor Robson, UCL at the British Museum.

Suitable for all levels of knowledge.

Room 6, British Museum, Great Russell Street, London WC1B 3DG Time: 1.15 PM - 2.00 PM Fee: Free, drop in Venue:

1 6 May Religion and Foreign Policy: A Brussels Perspective

Merete Bilde will speak about the role religion plays within the foreign policy branch of the European Union. She will cover a range of topics, including the handling of the crisis around the publication of Danish cartoons of Mohammed in 2005-2006 as well as the secular world view of many officials and diplomats. In addition, she will examine the establishment of a training program in 2013 for EU officials to develop collective awareness of the role of religion (whether helpful or problematic) and its implications for diplomatic work.

The Cadbury Centre for the Public Understanding of Religion Venue: University of Birmingham, Muirhead Tower, Lecture Theatre G15, Birmingham, B15 2TT Time: 5.30 PM - 9.00 PM Fee: Free More info: https://www.eventbrite.co.uk/e/ Organiser:

20 - 21 May Ben Nevis Challenge

Register and join our 3rd annual climb of Ben Nevis, the highest mountain in Scotland & Britain and help us to feed orphans and needy children around the globe by raising a minimum of £350.

Transport will be provided from London, Luton, Birmingham, Manchester & Bradford.

Venue: Ben Nevis, Registration:

Wolfson Lecture Theatre, First Floor, Paul Webley Wing (Senate House North Block), SOAS, London WC1H 0XG Time: 9.00 AM - 6.30 PM Fee: Free, registration required Venue:

Fort William, PH33 6SY

https://muslimhands.org.uk/events/

More info:

www.eventbrite.co.uk/e/

24 - 25 May IAIS Postgraduate Conference 201 7 – ‘Conflict, Borders and Contested Space’

Within the context of conflicts in the Middle East which challenge historical borders, the growth of militarised borders in Europe and the US, and the increasing securitisation of migration and the ‘refugee crisis’, the need to understand spatial articulations of conflict has become increasingly critical. In this time of a securitisation of civil space and the militarisation of borders, this conference seeks to explore changing formations of conflict, contestation and dissent, as well as their implications for contemporary academia.

The conference will include a key note speech by Dr Bassel Salloukh, Associate Professor of Political Science at the Social Sciences Department at Lebanese American University, entitled ‘Demystifying Sectarian Narratives of the Middle East after the Popular Uprisings’.

Institute of Arab and Islamic Studies, University of Exeter, Stocker Rd, Exeter EX4 4ND Time: 9.00 AM - 5.00 PM Fee: Free Venue:

3 June The splendour of ancient Iran

23 May BRAIS Workshop: Seeing is Believing; Miracles in Islamic Thought

This workshop explores the different ways in which miracles were defined, articulated and understood in various schools of thought within the Islamic tradition. Belief in miracles is a central aspect of many religious traditions, and unsurprisingly, this topic has received increasing attention over the past few decades from scholars of other religious traditions. However, other than the substantial amount of scholarship on the miraculous nature of the Qur’an, the concept of the miracle itself in Islamic thought is relatively understudied.

A gallery talk by Carolyn Perry, The British Foundation for the Study of Arabia. Gallery talks last 45 minutes. They are given by Museum staff or guest speakers and are suitable for all levels of knowledge.

Room 52, British Museum, Great Russell Street, London WC1B 3DG Time: 1.15 PM - 2.00 PM Fee: Free, drop in.

Venue:

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.

May 2017

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