islam today issue 64 December 2018

islam today

issue 64 vol. 7 December 2018

© Ghazaleh Kamrani

FAITH

A COMMUNITY IN THE SPIRIT OF THE HOLY QUR’AN LIFE & COMMUNITY

CONNECT YOURSELF TO A COMMUNITY OF LEARNERS OPINION

DO MUSLIM CHILDREN NEED ‘ISLAMIC’ SEX EDUCATION?

islam today

Contents

issue 64 vol. 7 December 2018 islam today magazine is 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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A Community in the spirit of the Holy Qur’an

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Interfaith youth camp in Scotland

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Muhammad(s) Prophet of Mercy and Light

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Art

Editorial team Mohammad Saeed Bahmanpour Amir De Martino Anousheh Mireskandari Layout and Design

Innovative Graphics

Dr Shomali’s address to a gathering of religious preachers

Manifesting the Unseen Videography - Black & Muslim in Britain II Digital Installation - Beyond Bilal

by Moriam Grillo

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Connect yourself to a community of learners

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Learning Curves

Dr Shomali address at the opening ceremony of Hawza Ilmiyya in London

Contact us

Information Article Submissions www.islam-today.co.uk Follow us on:

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

by Batool Haydar

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islamtodaymag

Do Muslim Children Need ‘Islamic’ Sex Education?

by Kate Godfrey-Faussett

@islamtodaymaguk

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Lady Mary in the Qur’an

by Dr Mohammad Ali Shomali

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.

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The Muhammadan Cemetery, Britain’s First Muslim Space

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Organic Wastes

Travel Guide to Muslim Europe

by Tharik Hussain

Children’s Corner

by Ghazaleh Kamrani

Faith

A Community in the spirit of the

Holy Qur’an

The following is Hujjat al-Islam Dr Mohammad Ali Shomali’s address to a gathering of religious preachers titled ‘Role of Community in Establishing the Book’ In the Name of God, the Compassionate, the Merciful

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am grateful to God for giving us the blessing of getting together again to renew our bonds of brotherhood, to renew our allegiance to Imam Mahdi(atf), to share our concerns and our ideas. What I would like to share with you is my understanding of the significance of implementing the Qur’an as a community. Unfortunately, even as individuals, we do not have a great record; at least I can say that about myself. It is not something easy to be able to say that as individuals we have acted upon the Qur’an.

In Ziyarat Aminullah (salutation to the holy Imams) we say to Imam Ali(a), “‘amilta bikatibi;” (you acted according to His Book) which shows that this is not something easy to achieve. When we want to show our maximum respect to Imam Ali(a), and this ziyarah can also be recited for other Imams, we

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say: I bear witness that You established prayers, paid the alms - tax, enjoined the good, forbade vices.

Imam Ali(a) is someone about whom we can say he acted upon the Qur’an and, therefore, he is qualified to say to people: “By God do not let other to overtake you in acting according to God’s Book”.

“Say, ‘O People of the Book!

You do not stand on anything until you observe the Torah and the Evangel and what was sent down to you from your Lord.’” Qur’an 5:68 He himself implemented the Qur’an; thus, we can say to people as a summary of his achievements in life is that one of the things we must make

sure we observe is to act upon the Qur’an and not let any other group or community precede us or be more successful in this field.

So, it is very important to be able to qualify as a person or as an individual who is acting upon the Qur’an.

However, I want to say that there is even something more and I want to share with you my understanding of a very important verse in the Qur’an that I think has not received enough attention. Normally when we read the Qur’an, hadith (tradition) and ziyarat, we find that we can have different encounters with the Qur’an.

We have qira’atul which is the method or recitation Qur’an, tilawatul recitation of the Qur’an, tartilul which is the training of recitation of Qur’an with no haste, tadabbur, contemplation on the Qur’an, learning and teaching the Qur’an, and hamlul Qur’an, carrying the Qur’an. The latter is a very important Qur’anic concept, although it is not my topic today. God willing, you can refer to the books of tafsir and

see how important it is to be a carrier of the Qur’an. God the Exalted says in the Qur’an: “The example of those who were charged with the Torah, then failed to carry it (62:5).”

They were loaded with the Torah, but they did not manage to carry it; so, what does it mean to carry the Torah?

Likewise, what does it mean to be a carrier of the Qur’an? Do you think carrying the Qur’an is easier than carrying the ‘Throne of God’?

I don’t think it is easier, as Qur’an says: “Those who bear the Throne, and those who are around it ( 40:7).”

I do not think they are able to carry the Qur’an; only pious believers who have certain qualities are able to be carriers of the Qur’an. It is a beautiful concept, but I do not want to talk about it right now.

Another concept which is rarely discussed is the concept of iqamatul Qur’an (the call of the Qur’an). We normally use the call for prayer, but the Qur’an talks about iqamatul kitab (the call of the Book). In Quranic chapter Ma’idah, God addresses the People of the Book and all people who believe in divine communications by saying: “Say, ‘O People of the Book! You do not stand on anything until you observe the Torah and the Evangel and what was sent down to you from your Lord (5:68).’”

Hence, you can establish and raise the Book, but what does it mean to do iqamatul kitab? Why is it so important that God says: “You do not stand on anything until you observe…”

Some commentators say that it means to have certain qualifications, weight and value so that you can establish Torah and Evangel and what God has revealed in the form of the Qur’an, but I think it is more than that. It is important to note that the verse states you are not able to achieve anything and you have empty hands unless “until you observe the Torah and the Evangel and what was sent down…”.

No matter how much we succeed in our personal life, no matter how much I and you act upon the Qur’an, teach, learn, share, and spread the teachings of Qur’an, it seems to me that we as a community can only establish the Book of God when we all dedicate our life to the Qur’an. No one can do iqamatul kitab by himself or even by a small group. If we go back two verses, God says in the Qur’an: “Had they observed the Torah and the Evangel, and what was sent down to them from their Lord, they would surely have drawn nourishment from above them and from beneath their feet (5:66).”

God does not specifically mention the Qur’an because it is not a matter of name; it is a matter of welcoming the message of your Lord. If they had established Torah, Evangel, and what

has been revealed to them from their Lord, then God would have given them so much that they were able to eat blessings coming from Heaven and from the earth, from the top and from the bottom.

God says elsewhere, “If the people of the towns had been faithful and Godwary, we would have opened to

“If the people of the towns had been faithful and Godwary, we would have opened to them blessings from the heaven and the earth.” Qur’an 7:96 them blessings from the heaven and the earth (7:96).”

What does this beautiful point mean?

Does it mean that there was no single person who acted upon the Torah and Evangel? There were not even a few people among them who acted upon the Qur’an, Torah or Evangel? On the contrary, I think this needs collective commitment. It is not enough to have a few people. It is not even enough to have a large number when they are in the minority because God says, “There is an upright group among them (5:66).”

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“But most of them are transgressors (5:81).”

So, even having ummatun muqtasidah (a community on the Straight Path) is not enough when there are kathirun (important people) who are fasiq (open sinners). Therefore, if we as followers of Ahlul Bayt(a) in our community want to have a value from God’s perspective, we have to establish the Qur’an.

If we want to establish the Qur’an it is not enough that among us there is ummatun muqtasidah; we have to ensure that we act upon the Qur’an as a majority at least, if not all of us. God is not going to send all the blessings from the heaven and the earth just because of a few people. A community is not measured by individuals or by a minority. A community’s connection to God and implementation of the Book of God at least is measured by a very significant number of people, a high majority.

Thus, what lesson can we take from this? I think the lesson that we can take from this is that we have to treat the Qur’an as a foremost priority.

Any programme that we have must help people to better appreciate the

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Qur’an, must equip them with a better understanding of the Qur’an and must strengthen their love for the Qur’an.

We cannot have any programme or any activity which would not improve the connection of people with the Qur’an if we want to follow Imam Ali(a).

If we want to follow Imam Husayn(a), look what Imam Husayn(a) did with respect to the Qur’an. Praise be to God, my brothers mentioned very important hadith; one particular hadith that I want to mention, and you all know this hadith, is that when a teacher of the Qur’an in Medina who was called Abdur Rahman taught a child of the Imam the chapter of al-Hamd.

When Imam Husayn(a) heard this he called this teacher of the Qur’an and gave him 1,000 dinars and 1,000 hulla (good dress). People did not understand and exclaimed that it is too much, “O Imam, why are you giving 1,000 dinars and 1,000 dress to a person just for teaching a chapter of al-Hamd?” Imam Husayn(a) answered, “The gift I have given him can never be compared with Surah al-Hamd.”

Of course, I am not advising people to give this much, but I think the Imam here wanted to leave a great lesson for us.

What is the lesson? The lesson is that your resources must go for teaching the Qur’an, your best of space, your best of time, and your best of teachers should go to serve the Qur’an. We as followers of Ahlul Bayt(a) should not be behind other Muslim communities. It starts with teaching, with learning, with recitation, with the commentary, with memorisation, but more than all we need to establish a culture which is based on the Qur’an. Yet, this culture does not come in a vacuum. It comes from this majlis (religious gathering) of recitation, teaching, and learning, for when we dedicate everything to the Qur’an and when we try to paint everything with the colour of the Qur’an then God willing we would have a generation who would be able to establish the Qur’an and to do iqamatal kitab. Indeed, this great task needs collective work.

I hope God the Exalted, gives us tawfiq (the opportunity) to have in this country a place which would be

dedicated to teaching the Qur’an in all different levels so that Shi‘a, Sunni and non-Muslims would all know that this the centre of excellence for learning any skills or sciences related to the Qur’an.

It would be a mark of our commitment to the Qur’an, but we have lots of things to do.

do not take the lesson seriously. So, we need teachers of the Qur’an, we need madressas and schools, and God willing, we need Jami’atul Qur’an, as signals that we want to give to everyone in our community that it is all to move towards culture and a lifestyle which is based on the Qur’an.

God willing in Muharram, in your majalis, I request you to talk about the significance of the Qur’an, to encourage people to teach the Qur’an and to praise the teachers of the Qur’an. Encourage and praise those volunteers in our community who teach the Qur’an; also praise the parents who send their children to learn the Qur’an. Sometimes you can be an ‘alim (a religious scholar), but you still may need teachers for your children. Note in the previous hadith that Imam Husayn(a) used a teacher to teach his child the Qur’an. Sometimes there is such intimacy between parents and children that children perhaps

I do not think if Imam Husayn(a) was going to talk to us today he would have used anything other than the Qur’an as his point of reference or brought any framework other than the Qur’an because at the end of the day, every truth and everything that is beneficial comes from God (and goes back to God. Surely, what is the better manifestation of guidance of God than His book and His revelation?

May God help us to do justice from the pulpit of Imam Husayn(a), which is a great responsibility and a great honour.

God willing, He will help all of us to do justice to this pulpit and to do what we

are supposed to do in the best possible way. I ask Imam Mahdi(atf) very humbly to help all of us to know what we are supposed to do, say and teach and to have his guidance and supervision for all our activities. If our Imam accepts to be our guide and supervisor, God willing we will not go towards a wrong direction. Thank you very much for coming once again to this meeting.

May God bless you and support you and Insha’Allah please forgive us for any shortcoming and pray for us. May God bless you all. By the grace of God, have a safe journey back to every town, every centre and every community that you serve.l

“And our concluding call, ‘All praise belongs to God, the Lord of all the Worlds.’”

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Interfaith youth camp in Scotland A unique and amazing experience summed up what many of us felt at the end of the first Scottish Interfaith Youth Camp 2018 (SIYC), held in Aberfoyle, near Stirling, on 7-9 September 2018. Claudia Melis reports

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articipants expressed different expectations before the camp began but a recurrent theme was: “I would really like to spend some quality time in an interfaith environment with other young people! I hope there will be fun activities, educational workshops and the right atmosphere for debate and discussion.”

The idea of a SIYC developed from the Wings of Unity project, a collaborative initiative between Dr. Mohammad Shomali, director of the Islamic Centre of England, and the Sophia University Institute of Loppiano, Florence, Italy.

When Dr Shomali was in Glasgow last November, he met Archbishop Emeritus Mario Conti, chair of the RC Bishops Conference of Scotland Committee for Interreligious Dialogue, other members of this committee and several Muslim leaders. On that occasion, Dr Shomali shared his hope that an experience such as Wings of Unity could be repeated in Scotland.

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This hope was shared by the four Scottish young people (two Shi‘a Muslim and two Christians from different Churches) who had attended the Wings of Unity summer course in Italy in August 2017. They and several others enthusiastically contributed to it becoming reality.

During the camp in Scotland, they spoke warmly about the impact Wings of Unity had made upon them. Maya Conway, a physics student and member of the Episcopal Church from Edinburgh, also introduced a ‘motto’ to put into practice during the weekend: this was the Golden Rule present in all main religions. The Islamic and Christian scriptural quotations were shared.

“No one of you truly believes until you wish for others what you wish for yourself” (The Prophet Muhammad, Hadith).

“In everything, do to others as you would have them do to you; for this is the law and the prophets.” (Matthew 7:12)

Pope Francis’ visit to Ireland, during which the ‘earth cube’ was offered to all.1 The young people at the camp also received a cube: the phrases written on each side challenged them to look at nature in a new and different way during one of their outings.

At the end of the weekend Maya told us, “I always come away from interfaith dialogue with a new passion for my own faith, as well as more knowledge of others.”

The youth camp was prepared by a small group of Shi‘a Muslims led by Azzam Mohamad, Director of Ahl Al Bait Society Scotland and four members of the Focolare community in Glasgow.

We were led in reflection about Christian-Muslim dialogue

by Dr Shomali, who affirmed that unity with God and unity among us are inseparable. He stated that we tend to want to ‘possess’ God, instead of the more we leave ourselves ‘to be possessed’ by God, the more we grow in unity with one another. Dr Shomali encouraged everyone to always learn, going deep within ourselves and following those questions we have inside, in our search for Truth. He also highlighted the importance of always being open and humble in front of each person and the fact that we can always learn from each other.

As well as these moments of deep reflection, we didn’t miss out on fun and enjoying the beautiful surroundings of Aberfoyle! It was natural for the young people to get to know each other and build friendships either around the campfire or while launching themselves from high trees in the adventurous ‘Go Ape’.

An experience which struck many was being able to observe one another’s worship - in the Muslim Prayers and the Catholic Mass. An introduction was given before each of the moments of worship, respectively by Dr Shomali and by Fr John Convery, member of the RC Bishops Conference of Scotland Committee for Interreligious Dialogue. For many of us, it was a ‘first’ and it became a true moment of God.

Working together, sharing ideas with one another created a strong relationship of trust among us all the members of the organisational team. Sonia Allam expressed this well when she said that after all our planning meetings, living this weekend together really sealed our relationship as brothers and sisters.

A workshop on “dialogue as a lifestyle” began our programme.

The young people got into pairs to get to know somebody new and practised their listening skills. Edward Duncan, leading the workshop, explained how it is important to be “empty of oneself” in order to really receive the gifts of the other.

At the end of the camp, Lina Morcos, a Christian from Jordan who lived for 13 years in Jerusalem and four years in Syria, commented: “A sign of hope for the future, seeing all these Christian and Muslim young people gathering together in a peaceful atmosphere of unity”. Everybody agreed that we want to repeat this experience next year! l The Earth Cube is a motivational tool for supporting a healthy and sustainable planet. More information at http:// theearthcube.org/.

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Our main speakers, Dr Shomali and Dr Lorna Gold (head of policy and advocacy and Climate change campaigner for Trocaire, Ireland, and a member of Focolare) shared stories of their faith journeys. Dr Gold spoke about ecology as something we could live together and work for, caring for ‘our common home’ in thinking of the human family and future generations.

Dr Gold was recently involved in the organisation of the “Interfaith Reflection and Prayer for Our Planet” event during December 2018

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Muhammad Prophet of Mercy and Light (s)

On the auspicious occasion of the birth anniversary of Prophet Muhammad(s), Hujjatul Islam Dr Muhammad Shomali addressed a congregation of Muslims both Shi’a and Sunni, at the Islamic Unity Conference last November. This was held at the Al-Asr Education Centre, Woking. The following is a summary of his address.

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r Shomali began his talk by congratulating the participants for having chosen such an auspicious occasion to show their commitment between Muslims. He reminded the audience of the words mentioned in one of the supplication recited by Muslim in which we say: “Oh God, I ask you to send your salutations upon Prophet Muhammad(s), who is Your Prophet of mercy and the word of Your light”. Dr Shomali explained that it would be incorrect to understand the mission of prophet Muhammad(s) as anything but a mission of divine mercy. He stressed that the core value of his mission was to bring mercy to humanity and not war, division, separation, hatred or curses.

In order to present the achievements of the Prophet during his mission, Dr Shomali delved into the life of the Arabs in pre-Islamic time to evaluate what were the immediate changes that the Prophet brought. Dr Shomali described the pre-Islamic Arab society as one that had no interest in educating or emancipating its members. He further added that the Prophet Muhammad(s) was certainly not a product of his society but rather stood against its negative values specially in relation to education.

Dr Shomali explained how the revelation that the Prophet brought to society had a strong emphasis on education, citing many verses from the Holy Qur’an that refer to such principle.

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A society, such the one of the Arabs before Islam, had only few moral values often conditioned by expediency and selfinterest added Dr Shomali. He cited the famous alliance of Hilf al-Fudul in which Muhammad as a young man participated with some members of other clans to redress certain injustice taking place in society.

He also referred to the culture of looting and raiding among tribes prevalent at that time and the pride the Arabs showed in this activity.

Dr Shomali explained that: “The Prophet of God [Muhammad(s) ] shifted the existing paradigm to a paradigm based on education. He brought a new dimension through his message, the focus on morals. This emphasis was to such an extent that he said: “God has sent me only to accomplish ‘noble traits of character’”.

Dr Shomali further clarified what it is meant by ‘noble traits of character’, quoting verses from the Qur’an. “Is the requital of goodness anything but goodness (55:60)?” When someone does good to you, you reciprocate by doing good to him or her. However, this is still at a lower level as the Prophet Muhammad(S) came to teach us to do good to people who have wronged us too, added Dr Shomali.

According to Dr Shomali: “Two of the greatest qualities that the Prophet demonstrated in his life and teachings, were honesty and trustworthiness. For forty years before Islam, he had the top record of honesty and trustworthiness. Not

only did people not know of any case in which he disregarded and compromised honesty and trustworthiness, indeed everyone was aware of his full commitment to trustworthiness and honesty.

Therefore, it was not his father, grandfather or mother, but all the people of Makkah who recognised him as the truthful, the trusted. Can you imagine it? What adds to its significance is that even thirteen years after Islam, when those people had turned to few believers and many enemies, they did not for a moment doubt his honesty and trustworthiness”.

Dr Shomali then turned to the Prophet’s character. In the following passage, Dr Shomali gave a picture of such character: “In a society in which kindness was considered as a weakness for men, the prophet was extremely kind.

The mentality was that men should not show kindness.

Even years after Islam, a Muslim, who still suffered from that mentality, was surprised when he saw the prophet kissing his grandchild. “How can the prophet kiss his grandchild in public?” A man should be strong and being strong means not having affection and compassion. Prophet Muhammad(s) said: “If you do not show mercy, you will not be shown mercy by Allah.” If a child is not shown kindness, do not expect that you will receive kindness. However, the prophet was not just kind with his grandchildren, but with all children and with all people, Muslim and non-Muslim.

Dr Shomali also made a comparison between Prophet Muhammad(s) and Prophet Musa(as). He described how when God asks Prophet Musa(as) to go and speak to the Pharaoh he

instructed him to speak in a soft tone to positively influence him and not antagonize him. In this case God gives Musa(as) a very specific order not to use strong language and irritate the Pharaoh. This is a command and not a statement.

In contrast when God spoke to Muhammad(s) He tells him of his intrinsic good character: “It is by Allah’s mercy that you are gentle to them; had you been harsh and hardhearted, they would have surely scattered from around you (Qur’an 3:159).”

In his closing remark Dr Shomali turned his attention towards

the importance of unity as a recommendation of our beloved Prophet Muhammad(s). In this respect he mentioned the publication by the Islamic Centre of a new book containing messages of unity from thirty-three Shi’ah topmost scholars.

Dr Shomali took the opportunity to read few lines from the book taken from the words of the late Imam Khomayni, Grand Ayatullah Khamanei and Grand Ayatullah Sistani. Dr Shomali concluded with a prayer and exhortation for us to offer unity to all people of the world: “I pray to God to enable us to refer back to the true legacy of Prophet Muhammad(s) and to charge ourselves with light, mercy, love, wisdom, and commitment to helping any person who is suffering” said Dr Shomali. l (The full transcript of this speech is available on the online version at : www.islam-today.net) December 2018

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Art

Arts Programming

“We exist, we are here, we’ve been here for a long time and you need to be able to see us.” Wasi Daniju, Photographer

Manifesting the Unseen

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anifesting the Unseen is an exciting initiative developed by curator and poet Nazia Mirza. The main aim is to create a platform for Muslim women artists to be celebrated in society. It began as a discussion on the invisibility of marginalised identities in public spaces and why for many in the West, Islamic art remains a hidden treasure.

Mirza believes the arts should be for everyone and not just those who can afford it, therefore she wants us to provide as much as we can, for free, to our audiences.

Bringing together, an international group of Muslim women visual artists, and an equally diverse group of Muslim women poets, Mirza aims to provide a free exhibition on contemporary Islamic art, free workshops on Islamic geometry, illumination and calligraphy as well as a series of events exploring the history and traditions of Islamic art.

The artists involved share an interest in the unifying principles of Islamic art, its origins within the inner realities of divine revelation and its perfect balance of science, art and spirituality. Their work focuses on

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the essence of things, seeking not to replicate nature but to convey what it represents; revealing what is unseen until nothing remains hidden.

The works in Manifesting the Unseen aspire to reflect the infinite nature of God; the creation of the pieces becomes an act of devotion for some, and a reflection of faith for others.

Through engaging with these themes, viewers are invited to contemplate the idea of oneness and how from unity all diversity emerges.

Painter, Samira Mian is an educator focussing on geometric pattern sharing her expertise with online students in 56 countries.

By supporting Muslim women artists and poets in the process, Manifesting the Unseen will enable them to create new work, develop their practice and share their work with wider audiences.

The nine artists involved work on a range of different mediums.

Photographer Wasi Daniju is interested in increasing the visibility of African Caribbean Muslims and dispelling anti-black rhetoric.

Aziza Iqbal’s work is based on harmony and symbolism, a blend of Persian and Indian techniques; her painting includes a geometric pattern and floral motif.

and belonging in the UK for members of the African Caribbean community.

Textile artist Shaheen Kasmani is interested in surface design and textile pattern, using these to tell stories often silenced. The union of these creatives will produce a rich cultural exchange of ideas and artistic expression creating a contemporary fusion of traditional techniques placing them sensitively in 21st-century cultural landscape. ​“As Muslim women, we are tired of being reduced to the racist stereotypes seen in the media. Manifesting the Unseen is our chance to share the beauty of Islam’s artistic heritage in a project that is led by and features Muslim women artists in all of our talent and diversity.” - Nazia Mirza - Manifesting the Unseen

Videography Black & Muslim in Britain II In celebration of Black History Month, producers Saraiya Bah, Mohamed Mohamed and Sakina Le Noir have released their second series of Black & Muslim in Britain a collection of anecdotal expressions based on the experience of place

You may remember I featured this series last year. Not one to repeat myself, I found the second series even more inspiring and exhilarating than its predecessor. Being a first generation Black British Muslim, I know too well the feelings of isolation and rejection of living in a society in which the dominant culture is not your own. I can also relate to the experience of racism discussed by participants. Although Islam Originale is an all-inclusive religion based on earnest practice, equality and peaceful endeavour, there is now a movement within it that prioritises a nationalistic persuasion over cohesion.

For me, Black & Muslim in Britain was an opportunity to be empowered by the shared experience. And although disheartening to know that others have shared similar negative experience based on cultural origin, I am heartened by the prospect that Black & Muslim in Britain enlightened others and enabled a more compassionate exchange amongst our community at large.

“Please do not make my Islam reduced to one man and your racism to be

absolved because you know that Bilal was black, and what?!” Black & Muslim in Britain.

Digital Installation Beyond Bilal Inspired by the first season of Black & Muslim in Britain, master’s student Mustafa Briggs set off on a quest to explore Black History in Islam.

To this end, Beyond Bilal is a digital presentation and lecture series that aims to explore and uncover the deeprooted relationship between Islam and Black History: from Black Prophets and prominent figures in the Qur’an to the unknown black Sahaba and scholars of the early generations, the history of Islam in Africa.

It also explores the legacy of contemporary African Islamic Scholarship and its role in the international relations of the Muslim World.

Mustafa Briggs, a graduate of Arabic and International Relations from the University of Westminster.l

Moriam Grillo is an award-winning artist and art psychotherapist.

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Life & Community

Connect yourself to a community of learners Hujjat al-Islam Dr Mohammad Ali Shomali’s address to staff and students of the Hawza Ilmiyya in London as it opened for the new academic year In the Name of God, the Compassionate, the Merciful

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oday we find that we have a paradox in the world, for on one hand, we have a great expansion, which some may call an explosion of information and data; nevertheless, on the other hand, it seems that more than ever we are confused. If I wanted to mention a few marks of our age I would surely mention uncertainty as one of the marks of this century. Thus, having information is not saving us from confusion or uncertainty. Indeed, I think if you want someone to be unable to function you can do two things: either do not give him any information at all or give him too much information. In both cases, he would be unable to function. Definitely, uncertainty is one of the characteristics of our age. Despite the expansion of knowledge and the spread of numerous universities, books, libraries, and online information, we are still uncertain.

In my understanding, another characteristic of this is disconnectedness. You may be surprised, for this is the age of connection and the age of communication. Although that is true, our souls are disconnected and more than ever human beings are disconnected. Yes, bodies are connected and you can travel by fast

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planes. Today you are here, but in the evening you are in Canada or the US. Yes, you can communicate over Skype, but I do not think in any time in history people were so disconnected from their family members or neighbours. Even sometimes you are disconnected from your children or parents; you do not know what is going on in the mind of the person who you are living with for

years. Therefore, in the same way that expansion of information and knowledge has not saved us from uncertainty, and indeed has added to our uncertainty, advancement of communication skills, tools and technology has not saved us from disconnectedness and loneliness, but indeed has added to our loneliness.

Sometimes you are surrounded by many people, have thousands of likes on your Facebook, and many people on your Telegram channel, but you still feel lonely.

Thirdly, I think humanity has become very weak. It is true that we have learned how to develop our muscles and how

to make machines that serve us in everything so that we do not need to do that much; we do not need to walk or do any farming because robots are doing everything for us. However, I believe humanity has become weaker compared to any time in the past because the strength of humanity is in how much you can do through your intellectual and spiritual faculties, not just by pressing a button and then seeing many things happen. The strength of humanity is measured by the strength of willpower, not the power of muscle.

Even animals like elephants have more power than us.

In one Akhlaq (ethics) lecture, I explained this issue of how it seems we are becoming more and more like elephants. Although an elephant is massive in size, it can be managed by a child. Jinns are massive in their power, but they can be captured and controlled by human beings. Thus, you cannot measure strength by physical power and mobility; you can only measure it by willpower.

Unfortunately, I believe that today the willpower of humanity is in decline. How much are we able to resist temptations, fashion, trends, and advertisements?

This is the age of instant satisfaction.

You only do those things by which you

can quickly get back some pleasure and satisfaction. To summarise, we have three characteristics among other characteristics, but these three are extremely important in my mind.

The first is uncertainty, the second is disconnectedness and loneliness, and the third is weakness of willpower.

Therefore, what is the solution? The solution is to connect yourself to a community of learners who are connected to the sources of true knowledge. Imam Ali(a) eloquently explains this point, and with the introduction I have mentioned perhaps now you can have a new look at this hadith (tradition).

Recently in Toronto I had three sessions on this hadith which you can find online.

Imam Ali(a) took the hand of Kumayl ibn Ziyad an-Nakha’i and led him to the desert. He did not say this hadith on the mimbar (pulpit); he did not even say it in private in Kufa to Kumayl. Imam took him all the way to the desert and then he said to Kumayl: “These hearts are containers and the best of them are the best in containing.

They can contain more and better.” I do not have time to explain this statement”.

The Imam further said: “Remember what I am telling you”. “People are of three types: godly scholars.” Through their knowledge they reflect the light of God on their own life and the lives of others.

“And seekers of knowledge, learners who are on the path of salvation.” And the third are like “flies who have no significance, whenever a wind comes they go to the direction of the wind. They have not been seeking and enlightened with the light of knowledge. They have not been able to hold onto a firm pillar.”

I think this hadith of Imam Ali(a) can be very well understood today. Either you are a godly scholar, a member of a community of seekers of knowledge under the guidance of ‘ulama, or a misguided person. It seems this is the only way to save ourselves. If we need

to overcome uncertainty, if we want to overcome disconnectedness, and if we want to be powerful, not in our body but in our soul and spirit, then we have to dedicate our life to learning from its sources. Of course, this means not learning everywhere, not learning everything, and not being connected with everyone. As the Prophet of God(s) said: you have to get knowledge from the experts. I hope that God would see in our little community that we have here in this Hawzah a real thirst for knowledge and true dedication to what we learn so that God would accept us as a group of talebeh (students of theology).

I am a talebeh and I am proud till the end of my life if God accepts me as a seeker of knowledge. God willing, we will all try to seek knowledge till the last breath of our lives. If God sees in us this value and this dedication, then God willing do not be surprised if from this small community here in Hawzah lots of good things spread all over the world.

We count on your dedication, we count on your sincerity, and we count on your willpower.

It is inevitable that obstacles will be faced, for they come whenever you want to do something good. However, if you want to study in Hawzah obstacles come from the ‘sky and the earth’. I remember that my first teacher used to say to me: “For everything there can be a problem, barrier, or obstacle, but for learning there will be many.” God willing, we count on your dedication, on your willpower, connecting to each other, and as Sister Dr Fatima said: mubahitha (after class discussion). Till I am here you will always hear from me that you have to do mubahitha. So, from the beginning of the year please find your partners for mubahitha, set up a proper time and do mubahitha. God willing, with all your work and the work of our team and teachers I hope we can have a very successful year by God’s leave.

Thank you very much.

“All praise belongs to God, the Lord of all the Worlds.”l December 2018

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Learning Curves Batool Haydar follows the highs and lows of learning within and without.

“When a sincere servant loves God, his only ambition is to attract the love of God to himself.” - Allameh Tabatabai.

S

o we have been experimenting with homeschooling for the past few weeks. It’s been an educational experience, more for me than my daughter I think. She seems to absorb things at a rate that is uniquely hers. I watch her and marvel at the miracle of growth and the human brain.

Being involved hands-on with teaching a child is both beautiful and frustrating.

I can spend hours thinking of activities that I feel will be interesting and help her focus and she will either outright reject them or finish them in mere seconds. At other times, I can throw together a scribbled worksheet and she will concentrate and obsess over it until she finally ‘gets’ the concept.

Sometimes we spend half an hour struggling to get one idea explained, other times she’ll come up to me randomly and present me with a complicated argument that could only be the result of days of thinking and contemplating. The phrase ‘light-bulb moment’ has taken on new meaning for us.

Regardless of my fears of inadequacy as a teacher or the lack of a secular social environment for my daughter, she is actually surviving and dare I say, thriving pretty much like any other child would in generally healthy conditions. She is learning what she’s supposed to and picking up extra bits of information

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from sources unknown to us (although it’s probably all the subconscious signals we give out!)

She is sometimes shy, sometimes bold; sometimes angelic, other times not. I used to worry that she didn’t fit a ‘box’ of any sort and therefore I couldn’t analyse her progress. However, once I learnt to simply let her ‘be’, watching her explore the different facets of her own character became freeing.

When she made phonetic connections and read her first words, I was in awe. I remember asking my husband, ‘How did she do that?’ How, indeed did any of us? I can’t remember how I learnt to read or write or do simple mathematics.

I just remember being able to do all of them as naturally as I eat, sleep and hear things.

All of this has made me start to look inwards and think about my own study processes. Learning is instinctive and I am beginning to wonder whether we restrict ourselves when we start formalising the structure of education and giving it boundaries. Perhaps, the set timetable of a school with its start and end periods of teaching restrict us over the years into thinking that we can only learn in a formal environment.

Just as we restrict play in children thinking it doesn’t teach them anything substantial, so when we grow older, we begin to think the same about life and living. We repeat often that experience

is the greatest teacher, but we still feel the need to preface it with a lengthy foundation of academic learning.

For example, I was given a lot of advice regarding what age to teach her to read, or explain certain concepts. In every instance, the ‘professional’ advice was to delay it by a few months because she would feel frustrated if she was asked to do something beyond her ability.

The biggest problem with this idea is that it only applies when you have a large number of children with different abilities who all have to conform to one set syllabus of content.

The advantage of having a one-on-one (or a very few) interaction and a flexible schedule is that if a child doesn’t want to learn something or finds it beyond their comprehension, they can simply walk away and come back another day (or week or month!) On the other hand, presenting them with something beyond their ability can actually challenge them and spark an interest that leads to the focussed attention they require for learning.

Perhaps the greatest aspect of our lives that is affected by this structured mentality is our spiritual development.

The more I have considered how my daughter learns best and how much more beyond her expected ability she learns, the more I feel like I personally have spent decades restricting not just my mind, but also my soul.

In this age of everything internet, we have access to a wealth of texts, lectures, webinars and courses on every aspect of religious information. The need to learn is all-consuming because we all want to be scholars in our right. However, how many of us actually live as Muslims? Do we implement all that we learn, allowing the information to transform into the sacred knowledge that God extols in the Holy Qur’an as a desirable quality for a believer?

A child with their innate wisdom follows a specific - if not necessarily ordered - route in learning: listen -> play, contemplate, experiment, absorb -> understand -> listen for something new.

The time taken to move from listening to understanding is, well, as long as it takes. There is a constant effort to keep

on playing with the new idea in different ways until comprehension sets in. There is no ‘giving up’ when the process is selfled.

As adults, we don’t always remember to explore an idea or concept. We try something and wait for almostinstantaneous spiritual enlightenment or we just never give it a shot, underestimating our own ability for growth to higher levels of imaan (belief).

If learning about our simple material world takes us days and weeks, learning about the infinite spiritual realms is truly a journey of a lifetime.

Of the many lessons we can take from children, this is perhaps the most important: how to learn and apply that learning to growth.

God has already set the standard for us and it

Photo created by Jcomp - Freepik.com

is perfection. Achieving enlightenment is not only possible, it is natural.

What we need to cultivate is patience, resilience, determination and a pure, unadulterated desire to reach that next level of understanding.

The learning curve towards gaining ma’rifah (knowledge) of our Creator cannot be plotted on one page or even one lifetime. Sometimes, it takes the effort of generations for one individual to achieve that status, but the experience of each person along that path enriches not only their lives and those of everyone touched by them. Perhaps this is one aspect of being a collective ummah (community) united in spirit.l

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Opinion

Do Muslim Children Need ‘Islamic’ Sex Education?

As the Government pledged to make Relationship and Sex Education (RSE) compulsory in all of England’s primary schools by the end of 2018, Kate Godfrey-Faussett suggests a number of ways to counteract this policy

D

ue to sexual relations and sexual morality comprising a significant aspect of human life, Islam has provided detailed guidance and laws to be followed in all sexual matters. As children reach the appropriate age in their development, it is essential that they are educated in these rulings and in the Islamic values pertaining to the importance of marriage, chastity and modesty and of course in the ongoing teachings of obedience to God. In Islam, educating children about sexual issues should be done within the larger context of Islamic values and principles; not separated from it, as is prevalent in western sex education initiatives. In non-Islamic schools, children are often ‘educated’ in skills such as applying contraceptive methods to avoid sexually transmitted diseases and unwanted pregnancies or in learning how to give sexual consent or arrange an abortion.

There is scarce mention regarding the sacredness of their own bodies or of the sexual act, nor of moral teachings such as the importance of chastity and waiting for marriage.

In Islam, children should be educated about accountability and responsibility for themselves and their bodies and as they become sexually mature they are taught about the importance of self-control and the importance of marriage for satisfying the sexual urge. Sex education in Islam, therefore, forms an inherent part of a parent’s duty to educate their child in their Islamic duty and faith and should not be viewed separately.

The global movement of introducing ‘sexuality education’ into all schools worldwide has somewhat altered how we may ideally educate our children in sexual matters as Muslims. If our children attend school we no longer have the luxury of deciding when our children are ready to be taught certain topics, as the school system has taken that right upon themselves.

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Unfortunately, if our children are in school they will be receiving information regarding sex and related un-Islamic issues at a much younger age than we would like. As parents, we will have less control over how to teach our children about sexual matters and are less free to choose the age at which we decide to educate them. We thus need to rethink and prepare for how and when we teach our children about sex education.

It is imperative that we address such topics with our children and start talking to them at a young age, in an age-appropriate way, otherwise, they will form distorted views and assume that un-Islamic practices are acceptable.

If we do not educate our children then they will learn about sexual matters either from school or through other means (internet, media, social media, friends etc.). We need to address any counter-messages or un-Islamic sexual ideologies that they may be picking up from school or society and correct where necessary, what they are learning and provide for them an Islamic understanding and perspective.

Additionally, we need to be aware that western culture (which has spread throughout many countries worldwide) has become increasingly sexualised. Children are continuously bombarded with sexual images and messages from every angle of society. To address this, even if your child is not at school, it is essential that children are educated by their parents about sex education from an Islamic perspective, so that they can form a proper understanding, and practice their faith correctly in all aspects.

As parents, it is imperative that we engage with our children’s school and find out exactly what they are being taught in

Relationship and Sex Education (RSE) and ask to see the resources that are being used. The ethos of individual schools will have an important impact on the way in which RSE is delivered. It is therefore essential to choose a school for your child who shares an ethos that is in line with your own values.

Islamic schools, faith schools, single-sex schools should always be considered first and before secular schools. Alternatives to sending your child to school such as home education, for those families who are in a position to do so, can also be considered. However, in all cases, providing your child with Islamic sex education at the appropriate time is essential.

What, when & how do I teach my child about Islamic RSE? There are two things to consider regarding educating your child in sex education and related topics: The first is your duty as a parent to educate your child in matters of religion, instilling in them the beliefs, principles and values of Islam. Education in Islamic matters of relevance to Islamic RSE such as cleanliness, awrah (protection of private parts); that God created male and female, marriage, and so on, can all start at a young age and will form the basis on which more detailed information relating to ‘sex education’ will later be built. It is essential that you start building these foundations early and before children go to school.

The second factor you need to consider is what your child is going to be taught at school regarding RE/RSE, as well as what sexualised messages they are picking up from the wider society (e.g. from media, films, posters, clothing, celebrities, music etc. that it is impossible to completely protect children from). These issues will then need to be addressed as your

child is exposed to them and put into an Islamic context. This will be much easier if you have already begun teaching your child about Islamic values and practices as mentioned above.

When your child begins school, or if they are already at school, there are two main sources of knowledge you will need to acquire to educate your child in Islamic RSE and counteract any un-Islamic beliefs or practices they are being taught: 1) Knowledge from your child’s school regarding what they will be learning in RE/RSE and when and how they will be learning it. This is essential so that you know what to teach your child and put into context from an Islamic perspective.

2) Islamic knowledge so that you can firstly put what your child is learning into a proper Islamic context and secondly address anything they are taught that contradicts Islamic teachings and practice.

God Willing, further resources and help to support parents in this task will be produced.

In the meantime, please visit: www.stoprse.com for further information and to download a sample letter that parents can send to their school asking to be kept informed of what their child will be taught in Relationship & Sex Education. As a parent, you do have the right to influence how schools will teach RSE and it is important that you have your say.l For further support or information please feel free to contact info@stoprse.com Dr Kate Godfrey-Faussett is a Chartered Psychologist.

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Interfaith

Lady Mary in the Qur’an

In the following talk, Hujjat al-Islam Dr Mohammad Ali Shomali presents the Muslim’s understanding of Lady Mary in Islam, based on the verses of the Holy Qur’an

In the Name of God, the Compassionate, the Merciful

A

fter listening to the previous presentation we are truly spiritually prepared and attuned, albeit it is difficult to reach the same height. As you know, Lady Mary is greatly praised in the Qur’an and is the only woman mentioned in the Qur’an by name.

Indeed, the Qur’an makes references to other women, like the wife of Pharaoh and the mother of Ishmael; however, no other woman is cited by name. Lady Mary has been mentioned thirty-four times in the Qur’an; sometimes alone and sometimes along with Jesus, “Isa Ibn-e-Maryam: Jesus the son of Mary.”

Moreover, although her story is divided into many different chapters, a chapter in the Qur’an is called Mary, indicating her special position. Furthermore, the characteristics that we find for Lady Mary in the Qur’an are very special, to the extent that the Qur’an says that God chose her over all the women of the

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world. Thus, at that age, she was the best dedicate girls to the temple. The temple woman. It may also be true regarding was for men. other ages, but certainly, in her age, she One significant point that drew my was chosen over all women. attention about two or three months ago I would like to mention characteristics was that when the mother of Lady Mary that we find for Lady Mary. The first dedicated her to God, the Qur’an says characteristic is that her upbringing that God accepted her vow. was very special. Lady Mary’s father, “Thereupon her Lord accepted her with a and perhaps her mother, had a dream gracious acceptance (3:37).” that they would be given a special son, which was Jesus(a). Since they thought it Her Lord accepted in a good way, a good would be their immediate child and not acceptance, wa anbataha, and made her grandchild, they were expecting a son. grow up, wa kafalaha Zakariyyah.

Thus, Lady Mary’s mother made a vow “And made her grow up in a worthy when she was pregnant to dedicate her fashion, and He charged Zechariah with her care (3:37).” child to God. She said, “‘My Lord, I dedicate to You in consecration what is in my belly (3:35).’” God made prophet Zakariyyah(a) (Zechariah), to be in charge of her “My Lord, I am making the vow to dedicate upbringing. The point that came to my what is in my womb to you.” At that time mind a few months ago, which I am it was a practice to dedicate your child still trying to digest, is that as a father to serve in the temple. However, when or mother we always want our child, for Lady Mary’s mother delivered the baby example, to be very good, pious, spiritual, she was surprised to see that it was a girl. and dedicated to God. However, we are Nonetheless, she still wanted to keep only part of this. The main thing is the the promise as it was uncommon to relation between the child and God. I

cannot decide how my child is going to was just an instrument of God, but be. Although I can pray, I cannot decide. the growth of Mary was not decided by Nevertheless, because the mother of Zechariah(a). Therefore, the Qur’an says Lady Mary offered her when she was that whenever Zechariah(a) used to visit unborn or was just born but did not yet Mary in her place of worship he found have free will and was a little child, God there is food, accepted her at that time and undertook “Whenever Zechariah visited her in the her upbringing. Consequently, I think sanctuary, he would find provisions with this somehow solves the problem in the her (3:37).” sense that if you can manage to make this deal with God when your child is It must be noted that this did not still unborn or it is very early and God happen just once or twice, but kullama; accepts to become the guardian of your every time Zechariah(a) visited Lady Mary child, I think then it is guaranteed. there was some food. Perhaps the first few times he did not ask questions and Making God accept is a matter of your maybe thought someone had brought full trust and dedication to God. God says them, but then finally he asked: that Lady Mary’s mother said, “Please accept her,” and God says taqabbalaha, “God accepted her and made her grow up and made Zechariah(a) look after her.” It is impossible for someone to be accepted by God and become grown by God and then become an evil person. Hence, in my view this point provides a very good kind of hope for parents. (a) When their child is not yet born, or when it is born but still very little, they can make this deal with God.

‘‘God says that

God especially asked her to be obedient, to prostrate, and to worship with the worshipers.

A stage then came when God gave her the good news,“When the angels said, ‘O Mary, God gives you the good news of a Word from Him whose name is Messiah, Jesus son of Mary (3:45).”

This verse reveals that angels spoke to Lady Mary and she was in communication with them. As far as I know, no scholar would dispute the fact that she was muhaddath, a person who was spoken to. The angels said to her, “O Mary, truly God gives you the good news, the basharah, of a Word from Him, kalimatin minh, a word from Him. God could have said He is going to give a son or child; however, He says, “a Word from Him,” which is not a very common expression to use for human beings. Of course, we know that every creation of God is a word because the Qur’an often mentions words of God for creation.

“Say, ‘If the sea were ink for the words of my Lord (18:109).’”

Lady Mary’s mother said, “Please accept her,”… “God accepted her and made her grow up and made Zechariah look after her.” It is impossible for someone to be accepted by God and become grown by God Although we know that every and then become an evil creation of God is a word of God, it is not very common to use the person.’’ term for people. Nevertheless, God

If they ask Him to take care of their child and He accepts, then it is guaranteed.

Thus, from the time Lady Mary was states here that Jesus is a Word from in the womb of her mother and then Him and his name is Messiah, ‘Isabni afterwards, she was always under special Maryam, Jesus the son of Mary, divine care. Another important point is “Distinguished in the world and the that God made one of His prophets look after her. In fact, this is also the gratitude “He said, ‘O Mary, from where Hereafter (3:45).” of God. Since Lady Mary’s mother does this come for you (3:37)?’”

He would be a person who has a high offered her as a servant to the temple, God makes His prophet her servant; How does this come to you; where does position in this world and the Hereafter, he has to look after her. How grateful this come from? Lady Mary replied that “And one of those brought near [to God] is God? Hence, Lady Mary grew up in a this comes from God. So, this shows that (3:45).” very special way and with full dedication if God works through a means it does And he would be one of the people who to God under the protection and not imply that the work will be limited are very near to God. Hence, this verse guidance of someone like Zechariah(a). by that person. Although Zechariah(a) was a kind of preparation so Lady Mary Indeed, she grew up so well that even was responsible, the growth of Mary was was aware it was going to happen.

Zechariah(a), who was in charge of her more than what Zechariah(a) could see upbringing, was surprised. Zechariah(a) happening. Therefore, she grew up and December 2018

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She knew she was going to have this child, but it happened in a very miraculous way that perhaps never happened in history. As far as we know, only Adam had no father and mother.

His example might be easier to understand because it is a complete intervention of God to create someone, whereas having just a mother and no father might be more difficult for people to digest. How can there be a divine act which also uses a human being to give creation?

In a sense, this example is more difficult to comprehend.

Consequently, as far as we know, this is the only time this has happened; the case of Adam has some similarities and some differences.

God for help but perhaps saw in that person signs of piety, for I assume when an angel takes the form of a human being he looks like a pious person and not a mean person.

So, that angel came in the form of a pious person and Lady Mary said, “I ask God to give me refuge,” and if you understand these things and are a pious person you should understand that I am now under the protection of God.” Thus, Satan would not be able to come here. It is a very special verse which I am still trying to understand, because she should have said, “I ask God for protection,” and that is it.

However, she said, “I ask God for protection if you are a pious person,” which means if you understand such things and are a person who has this logic or approach. Hence, her chastity is greatly emphasised in the Qur’an.

“Guarded her chastity (21:91, 66:12).”

Thus, when God decided to create Jesus(a) through Lady Mary, we all have this story of the angel coming to Lady Mary, as stated Also, her obedience to God is mentioned, in a beautiful but deep verse in the Qur’an. For many years I have pondered “She said, ‘I seek the protection “And she was one of the obedient (66:12).” upon this verse. Lady Mary had gone of the All-beneficent from you, to a private place; some say she went should you be Godwary (19:18)!’” The Qur’an also states that angels spoke to her. It is also mentioned that Lady for prayer, while others say she wanted to have private time, perhaps to bathe. “I seek refuge with God from you Mary received sustenance from God and if you are a pious person.” She from Heaven directly in chapter 3:37.

An angel then appeared in the form of was asking God to give her refuge Another aspect the Qur’an states about a complete human being, not a halffrom him if he was a pious person. Lady Mary is that she was chosen, body human being, “And he became istafaki. Therefore, God chose her, incarnate for her as a well-proportioned What did she mean? It seems that, “God has chosen you (3:42).” human (19:17).” first of all, no idea of sinning came to her mind; she was not such a woman Moreover, she was purified by God, Lady Mary clearly did not expect any who would think that this is a time that which is another very important human being, especially a man to be in her she can have a relation. That thought Qur’anic concept. For example, we Shi‘a private place. As a woman who was very definitely did not come to her mind. The Muslims consider a verse in the Qur’an careful about her chastity, she was greatly only thing that came to her mind was extremely dear to us. The verse is about worried. The Qur’an says that how to maintain her chastity; she asked the Ahlul Bayt(a) (the family of Prophet Lady Mary said to the angel,

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because to be siddiq is more than to be truthful in one’s words. Siddiq means that one is completely in harmony with the truth. Not only does a siddiq tell the truth, but he or she also thinks truthfully, plans truthfully, and acts truthfully.

Everything is done according to the truth, and Lady Mary was in such a condition.

Muhammad(s)) and the holy Imams. In verse 33 of Chapter 33, God says to the Household of the Prophet, “Indeed God desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification (33:33).”

God wants to remove all the impurities away from you and purify you a thorough purification. Thus, we believe that the Ahlul Bayt(a) are purified. God states the same thing about Lady Mary, “And purified you (3:42).”

God purified you. In my understanding, for everyone, spirituality is a matter of seeking purity. However, there is a limit to what you can achieve; so you seek purity and you become purer, purer, and purer.

Yet, a time comes that you can no longer go further.

‘‘What we read in the story of Lady Mary brings to the mind that she was not thinking of anything for herself. She was totally empty from personhood as such; she was fully possessed by God.’’

For example, you cannot avoid mistakes, forgetfulness, or thoughts which sometimes come to your mind.

From that stage onwards it is only God who purifies. So, first we have seeking purity, tatahhur, then we have tathir purification. Lady Mary reached that level that she did her best and then God took over and from that stage it is only God. We still have to do lots of things, but a time comes when you are only in the hands of God. Hence, Lady Mary reached the level that she was only in the hands of God. What is more, she was also siddiq, as the Qur’an says, “And his mother was a truthful one (5:75).”

So, these are some of the characteristics of Lady Mary that make her very special.

Yet, we need to ask how we can bring these aspects to our life because the Qur’an states that she was a role model.

There are four foremost categories of people in the Qur’an: “The prophets and the truthful, the martyrs and the righteous (4:69).”

A Qur’anic verse states that God gives two examples for believers: one is the wife of Pharaoh and one is Lady Mary.

Therefore, Lady Mary is introduced as a role model for all believers, men and women. Perhaps we need to discuss more about how we can benefit from her life.

The four categories are to be righteous, salih, to be a witness, shahid, to be siddiq, truthful, and to be nabi, prophets and messengers. Lady Mary was siddiq, most truthful. Siddiq is very rarely used for people; I do not think it is used for any person who is not infallible

In addition to trying to move towards these virtues that we mentioned, I think one of the things that we find very special in the life of Lady Mary is that it seems she was, as her mother wanted, fully dedicated to God. You do not see any sense of ego, any sense of selfishness,

or any sense of having plans for yourself, even good plans. Sometimes we have bad plans for ourselves; for example, we just want to be successful or enjoy our life physically, but sometimes we have good plans for ourselves; for example, I want to be a great scholar, I want to teach many people, and I want to write many books. However, even this good plan can still be selfish.

What we read in the story of Lady Mary brings to the mind that she was not thinking of anything for herself. She was totally empty from personhood as such; she was fully possessed

by God. It can thus be said that not only did her mother dedicate her body and physical presence to the temple, but because her soul was accepted and was also dedicated to God, she became an instrument of God. It is not by accident that God chose Mary for His Word, for if there was anything personal or selfish there she could not receive the Word of God. Indeed, God saw maximum capacity in Lady Mary because there was the least of personhood, impurity or selfish ego.

In my view, this is a great lesson for us.

Although we can never become like Mary, we can move to that direction and try to be just a container for the will of God and for the word of God. We should be at the service of God and work for the plan of God, which in fact is the best plan for ourselves. If we dedicate ourselves to God and are an instrument for God, then that is the best thing. It is not that we are losing, but we are actually gaining more. Thank you for listening to these few points that I wanted to share. l

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Places

Travel Guide to

Muslim Europe With travel writer and European Muslim heritage specialist Tharik Hussain

The Muhammadan Cemetery, Britain’s First Muslim Space

T

he very first plot of British land exclusively for the use of Muslims was not a space set aside for a mosque. In fact, it wasn’t even set aside for the living.

Long before the famous Manx solicitor, Abdullah Quilliam opened Britain’s first mosque in Liverpool at 8 Brougham Terrace in 1889, the founder of Britain’s first purpose-built mosque, Dr Gottlieb Wilhelm Leitner, did something even more pioneering, and now almost completely overlooked.

In 1884, five years before he built his iconic mosque, the Shah Jahan in Woking - also completed in 1889 - Dr Leitner, of Hungarian Jewish ancestry, founded the Muhammadan Cemetery in Brookwood. It was Britain and northern Europe’s very first recognised Muslim space, and the region’s very first Muslim burial ground.

Dr Leitner was born in Pest, one half of modern-day Budapest - the capital of Hungary - but grew up in Istanbul, in the heart of the Ottoman Empire. There he studied several of the eastern languages, the Qur’an and the Islamic sciences.

It was soon apparent the young Leitner was a gifted linguist, reportedly able to speak 50 languages, including Arabic.

Leitner’s career thereafter went on an impressive upward trajectory that included helping to found the oriental

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faculty at King’s College London aged only 24 and going on to teach in British India, serving as Principal of the Government College in Lahore, modernday Pakistan.

It was around this time, whilst in colonial India, that Leitner began to seriously contemplate establishing his own institute dedicated to the study of the east somewhere in Europe. To fund this ambitious plan, Leitner began using his influential connections across the sub-continent. He soon convinced the likes of the Begum of Bhopal, the Sultan Shah Jahan (who his mosque is now named after) and Sir Salar Jung, the Prime Minister of Hyderabad, to financially support his grand vision.

Leitner decided he wanted to build his new educational institute in England, and around the 1880s began looking for a suitable location. He soon came across the beautiful neo-Gothic Royal Dramatic College building in Woking, Surrey, which has fallen on hard times, was now up for sale complete with 11 acres of land.

Leitner purchased the building and the surrounding land and set about putting into action his grand vision. Leitner’s Oriental Institute began awarding degrees underwritten by the University of Lahore and publishing journals in

Urdu, Arabic and English. This was all done nearly four decades before the School of Oriental Studies (modern-day SOAS) was inaugurated by King George V in February 1917 in central London.

As part of his grand vision, Leitner also wanted to build suitable places of worship for all the major eastern religions for both educational and practical purposes. He envisioned this to include a mosque, Hindu temple, synagogue and a church. These would be used by the students who were coming from the east to study at the Oriental Institute and also become a source of education.

But even before he began constructing what would become Britain and northern Europe’s first purpose-built mosque, the Shah Jahan (the only one he would get to build during his lifetime),

Leitner, who was highly conscious of the importance of respecting these cultures in death as much as in life, secured a plot at what was then Europe’s largest cemetery, the Brookwood Cemetery - a mere 6 miles from his Oriental Institute.

In 1884, Leitner began paying the sum of £550 a year on a plot inside the cemetery located between Pine Avenue and the main railway line. To identify the plot, he placed a stone on it facing the direction of Makkah, which he called the ‘kibla’ stone. The stone also identified the plot officially as the ‘Muhammadan Cemetery reserved by the Oriental Institute’. Beneath this, he inscribed a detailed explanation of how ‘Muhammadans’ (Muslims) should be buried according to Islamic funeral rites.

The stone is still visible today.

The first known burial on the ground was actually that of an Indian juggler called Sheik Nubie, who had come to perform at the Victorian imperial extravaganza known as the Empire of India Exhibition in Earl’s Court in 1895.

In July of that year, Nubie and his fellow performers were invited to go and meet the Empress of India herself, Queen Victoria, at Windsor Castle. Sadly, Nubie fell ill en route and died from pneumonia.

His body was brought to Brookwood where he was buried observing Islamic burial rites. Nubie’s gravesite has been

long forgotten, but the Muhammadan Cemetery went on to become the final resting place for many of Britain’s most famous early Muslims - most of whom were converts from high society.

These include the famous baron and peer, Lord Headley (18551935), illustrious Qur’an translators, Marmaduke Pickthall (1875-1936) and Abdullah Yusuf Ali (1872-1935), a relative of the royals, Sir Archibald Hamilton (1876-1939) and even Abdullah Quilliam himself (1856-1932).

Today, the Muhammadan Cemetery is identified as plot ‘M1’, which stands for ‘Muslim 1’, as there are numerous other Muslim plots in Brookwood Cemetery now, including those exclusively used by followers of several Muslim sects, such as the Ahmadiyyas, Ismailis and the London Jamaat.

The founder of Britain’s very first Muslim space and the purposebuilt mosque is not buried in the Muhammadan Cemetery himself, despite some unverified suggestions he may have converted to Islam during his lifetime - Leitner often used the pseudonym Abdu’r Rasheed Sayyah.

Leitner’s impressive tomb is actually in the Anglican section of Brookwood Cemetery, beneath a large oak that backs onto the modern Ismaili Cemetery.

His tomb is also the only one we know of in the Anglican section to bear an Arabic inscription, which translates to ‘knowledge is better than wealth’.

Where in the world: The Muhammadan Cemetery, plot M1, is on Pine Avenue backing onto the Zoroastrian burial ground inside the Brookwood Cemetery, which is in the village of Brookwood in the English county of Surrey.

In and out: Brookwood Cemetery is best accessed by trains, which run daily between Waterloo in London and Brookwood Station. The cemetery can be accessed directly from the station.

Top tips: Just before you reach the Muhammadan Cemetery along Pine Avenue, there is the Turkish Air Force plot. Inside this, in the far right corner, is the grave of the oldest known Muslim burial in Britain. This is the grave of Ottoman soldier, Arif Bey, who died in England in 1836 and was originally buried in the old Woolwich barracks in South London. His remains were moved to the current location in April 1962 when the barracks were redeveloped.l 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's Corner

Organic Wastes

Dear Children, Assalam Alaikum

I

magine you have eaten your food; is anything left in your dish? What do you intend to do with it?

You might think what a strange question, but you should not throw away the leftovers of your food. You can keep it, and turn it to fertile and rich compost which is one of the treasures of our earth and helping the growth of plants. This activity is called “compost making”. This is so simple that anyone can do it. You can make compost with garden dry leaves and cut grasses and leftover food.

In fact, you can make compost with any organic waste, anything which is from the ground and has no chemical or manmade substances.

When we say ‘organic waste’, it means something which grew from the ground and was once a live plant and no chemical have been added to it. For example leftover rice or vegetable peels...

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But do we have enough organic waste to make compost?

Yes we do. In fact more than half of the food waste or garden rubbish we produce is organic.

Believe it or not, every person throws away more than 550 kilos of organic waste each year.

Some clever scientists say that if for example, your weight is 45 kilogram, the amount of organic waste that you throw away is almost 12 times of that. That is a lot of compost!

If instead of throwing away this waste, we make compost with it, we would not have such a big problem with rubbish either.

What can we do?

We should do everything we can to reuse the organic waste we produce. There are easy ways to do this. For example: Help your parents in the garden and collect the leaves and cut grass, anything from the garden is good. Pile them up like a little hill in one corner of the garden. After a while this little pile becomes good and usable compost.

You can also ask your parents to help you making boxes to make compost. Put all the organic waste you have collected from the garden or the leftover food in the box and every couple of days move them around. You will slowly see how the waste you collected is changing to compost, as the soil in your garden.

Feed the warms by adding any food waste to the box; anything except meat, bones or very fatty food. Wait and you will see how by eating the food waste, warms actually make compost.

The compost made by the warms are in fact some of the best and richest composts ever made.

One of the most interesting ways of making compost is by the help of garden warms.

Feed the garden warms Do you know which one of these foods warms do not eat?

A) Meat B) Garden waste C) Vegetables You might not believe it but the greatest compost makers in nature are garden warms.

With the help of your parents or classmates make a wooden box of 60x60x20cm.

Then find some red garden warms and put them in the box.

We can do our best in keeping our earth healthy. It is true that human makes a lot of rubbish and wastes a lot of food, but at least by recycling them, we can make sure that we are doing our bits to help the nature.l

Illustrator Ghazaleh Kamrani

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