islam today issue 63 September/October 2018

islam today

issue 63 vol. 6 September/October 2018

- Open Doors to Knowledge and Faith - Cultivating a sound relationship with God Miss Zainab Kazaz Ya Anees Al Nufus

- Understanding Fairness in Islam

islam today

Contents issue 63 vol. 6 September/October 2018

islam today magazine is a bimonthly magazine published by the London based Islamic Centre of England. It focuses on the activities of the communities affiliated to the Centre, reflecting a culture of openness and respect towards other religious communities both Islamic and non. The magazine is available in paper and digital format.

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

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Winners of the Imam Redha(a) art competition announced!

Islamic Centre of England

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The Kawthar Learning Circle 3rd Annual Summer Retreat –

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Open Doors to Knowledge and Faith

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The Tough Muslims of Kargil

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And in conclusion...

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Art

by Moriam Grillo

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Living Truthfully

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Cultivating a sound relationship with God

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Understanding Fairness in Islam

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Justice according to the Bible

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Brussels’ Oriental Gem

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One World One Planet

Montreal, Canada Report by Br Basel and Sr Zaynab

Hawza - The Islamic College Report by Kawthar Ayed

by Sameer Abbas Zaidi

by Batool Haydar

Innovative Graphics

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

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

by Kubra Rizvi

by Abbas Di Palma

islamtodaymag @islamtodaymaguk

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

by Shahnaze Safieddine

by Christopher Evans

Travel Guide to Muslim Europe

by Tharik Hussain

Children’s Corner

by Ghazaleh Kamrani 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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Listing of Events What & Where

Report

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he birth anniversary of Imam al Redha(a) and Lady Masuma(a) were celebrated at the Islamic Centre of England on Sunday, 28 July 2018. At the end of the programme, the winners and runners-up of the Imam Redha(a) art competition were announced to the public.

Winners of the Imam Redha(a) art competition announced!

The winner of the first prize: Zainab Kazaz

At the end, the judges decided to select two works as winners of the third-place prize.

The winner of the second prize: Samar Zeeshan

As a rule, the organisers had allowedthe submission of all types of art including paintings sketches, digital graphic designs, collages and 3D physical models.

There were many entries on all levels. The Islamic Centre, the organiser, had assigned a panel of independent judges to select the first three winners. Artists were expected to submit works related to the life of Imam Redha(a).

The competition was not restricted to any particular age group.

Children, as well as adults, could send in their work.

The judges had a tough job choosing the top three works.

The art was judged on originality,

Joint winners of the third prize: Fatimah Alidina-Merali

Joint winners of the third prize: Noor Husain

The winners were awarded, respectively, £100, £50 and £20.

technique and subject matter. While the first- and secondplace winners were unanimously agreed upon by all the judges, the selection for the third place was a more difficult decision.

The Islamic Centre of England expressed its gratitude to all those who made an effort to submit various works of art and exhorts all to continue their endeavours. Next year, they all have the chance to be the winners!l

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he Kawthar Learning Circle (KLC) held its Social Wilayah Summer Retreat from 3-6 August 2018 at the Cap-Saint-Jacques regional park in Montreal, Canada.

The Social Wilayah Summer Retreat has become a yearly tradition among the KLC family, as an opportunity to strengthen the bonds of social wilayah between students and to bolster their commitment to the pursuit of godly knowledge. The KLC community was blessed with the presence of its respected teachers and noble role models Shaykh Dr Shomali and Dr Heydarpour.

The retreat site consisted of a brothers’ wing and sisters’ wing, each with its own facilities, which joined at a central hall where the lectures, discussions and congregational prayers were held.

The surrounding forest provided an atmosphere of natural beauty and spirituality, which allowed attendees to disconnect from their outside lives so that they could direct the entirety of their mind and spirit towards self-development and acquiring godly knowledge.

Attendees came from numerous cities, such as Montreal, Ottawa, Toronto, London, Vancouver, Houston and many more. It was a gathering steeped in diversity – in generation, language, culture, age - yet the hearts were one.

Each morning began with meditation and dhikr while the attendees prepared for prayer. At 4:30 AM, Shaykh Shomali led congregational prayers, which was followed by du’a and ziyarah.

Afterwards, Shaykh Shomali gave a 3-part reflection on the hadith of Imam Ali(a) to Kumayl ibn Ziyad, which is saying #147 in Nahj al-Balagha.

The first part of the hadith describes hearts as containers and says that the best containers are those which can better contain and preserve ideas, knowledge, insight and wisdom, and that this capacity can be increased. Shaykh Shomali put forth the question to the audience: what are the signs of a heart with a large capacity, and how can this capacity be increased?

In this hadith, Imam Ali(a) tells Kumayl that people are of 3 groups: 1) knowledgeable people/godly scholars, 2) learners who are on the path of salvation, and 3) the common people without insight, knowledge or intelligence who run after every caller and bend in the direction of every wind. This third group has not acquired the light of knowledge and has not found refuge in a firm pillar.

The hadith goes on to mention the merits of knowledge and its supremacy over wealth.

Shaykh Shomali led a discussion related to how we can express tawhid (oneness of God) in everything that we do. Each attendee

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was asked to reflect upon how conscious they are of God in their daily life. He mentioned that the difference between true believers and others is not actions, but rather it is knowledge and understanding. Believers connect to God by constantly being conscious of Him. When the heart is open, it causes a change in the recipient. Little by little, knowledge will cause enlightenment.

Shaykh Shomali added that we should also share the knowledge that we have, but we need to know and respect our limits. The knowledge must be practiced otherwise will bring darkness and ignorance rather than enlightenment.

On the brother’s side, during the session “Be Honest with the Shaykh”, Shaykh Shomali responded to questions about how to acquire answers from the Qur’an. He said: “The Qur’an is like a university, such that you need to learn from the beginning. You can’t just expect to learn answers to advanced questions without learning the basics.” Shaykh Shomali suggested that it’s helpful to reflect on the meaning of the Qur’an and to read the tafsir of the Qur’an (such as Tafsir al-Mizan). The Shaykh also replied to numerous questions about spirituality, seeking knowledge and working to perfect ourselves in this life.

On the sister’s side, Dr Heydarpour discussed the spiritual dimension of marriage and parenthood. She mentioned that spouses should be ready to fulfill their own responsibilities in a marriage, without necessarily demanding their own rights. This is because we often demand too much from our spouse and thus we would never perceive that they have fulfilled our rights.

Dr Heydarpour elaborated that expectations can destroy a relationship, even if a couple has the best relationship, because these expectations can make us ungrateful. A wise suggestion

by Dr Heydarpour for the sisters was for a wife to avoid defining herself based on her husband; rather, she should make God the centre-point of her life. She mentioned that we are all travellers on our way towards God and thus we should have our own private time with Him. Dr Heydarpour also reflected on the power of love for God. She suggested that tasting the sweetness of a loving relationship with God is one of the best deterrents to sin and disobedience.

During the “Traveling with Our Teacher” panel session, more than 10 students who had travelled with Shaykh Shomali on his various interfaith excursions presented their thoughts and feelings about their experiences. Students’ experiences varied, as some had visited the Focolare village of Loppiano in Italy, while others had accompanied Shaykh Shomali during his other trips

Social Wilayah

Summer Retreat

Kawthar Learning Circle to Italy and Switzerland. The consensus among those who had gone on these travels was that the Focolare Movement offered a beautiful example of social wilayah from which we can learn.

They expressed how these brothers and sisters from the Christian faith had dedicated themselves wholeheartedly to one another, and how they emphasise the love of God in their worship and practices.

Programmes continued with Shaykh Shomali delivering the second part of his reflections on the hadith of Imam Ali(a) to Kumayl. He began this session by asking students to give their responses to the previous day’s question: what are the signs of a large capacity of the heart? Students responded with many different ideas, such as thankfulness, knowledge, determination, patience, removing worldly attachments, and mercifulness.

Continuing his previous discussion concerning the heart as a container, Shaykh Shomali mentioned that a person can only be judged by the quality of their heart, as this is where all of a person’s virtues and vices lie. This is why only God can judge people, because only He has access to their heart. He mentioned that the heart’s quality and capacity is not fixed. This capacity varies between individuals, and even within the same person it can vary at different times. This potentially infinite capacity of the heart makes it possible for the hearts to contain God – in fact, our heart is the sanctuary of God and we should work to ensure that nothing else settles in His sanctuary. Shaykh Shomali mentioned that one of the qualities which allow the heart’s capacity to grow is humility. Humility is a very important sign of a large capacity because this quality helps us connect to God. In another session, Shaykh Shomali began by outlining the importance of family in Islam. He mentioned that God did not create Adam without Eve, and even when He removed them from the garden, He did not separate them, but kept them together on earth. Thus, there is no replacement for having a family.

Unfortunately, modern society is trying to replace family through a culture of individualism and liberalism. People sometimes marry but they don’t do so wholeheartedly; in their minds, they perceive that they’re still single and believe that they can leave the marriage whenever they want – this is destructive.

We need to be willing to sacrifice whatever is necessary to fix our problems and maintain our relationship, as this relationship is part of our relationship with God. When we marry, our spouse becomes a major player in our relationship with God. Shaykh Shomali warned that people should only get married when they’re ready to undertake the great responsibility of marriage.

Dr Heydarpour continued by mentioning that we need to ensure that we don’t decrease the love which God has given us in our marriage. In fact, we need to constantly work to increase this love, as this love is like credit that we’re building within our family. She also gave some practical tips to ensure that love remains within the marriage. Firstly, we should never compare our spouse to the ideal image that we have in our minds.

• We should always be appreciative of all the good qualities which are in our spouse and we should thank God for them.

• We should be grateful for the good and pray to God to help us with the problems and difficulties.

• We should also avoid comparing our life to the superficial view that we have of the lives of other couples.

• Lastly, we should always consider that we are all travellers towards God and we should be content knowing that God is sufficient for us and we completely rely on Him. Dr Heydarpour gave a lesson entitled “The Fastest Road.” This lesson highlighted that the love of God can act as the fastest road towards Him. As she mentioned, our life is a journey, with God as the destination. Since this destination is infinite and our time is very limited in this life, we need something to speed up our journey and bring us as close as possible to our ultimate goal.

Love of God gives us so much power. It makes us tireless in our struggles and helps us direct all our actions towards Him. Shaykh Shomali delivered the last part of his series of reflections on the hadith of Imam Ali(a) to Kumayl. This session addressed the remainder of the hadith, which is concerned with the qualities which allow for the transmission of godly knowledge. In order for knowledge to be transmitted, the giver must be able to give, and the receiver must be able to receive. Additionally, some types of knowledge can only be transmitted from heart to heart. He mentions that four types of people are unable to receive knowledge from the Imam(a): those who are clever but not trustworthy, those who are obedient but possess no vision or insight and thus get confused easily, those who are driven by lower desires, and those who do not aim to promote religion. On the other hand, there will always remain those through whom God preserves godly knowledge and who are His hujjah in the world. These are rare individuals who have embraced the spirit of certainty in God and possess true vision.

There was a presentation titled “Moving Forward Together – Part 2”. This was a continuation of the discussion during the KLC Winter Retreat in March 2018. The accomplishments of the KLC so far were presented as well as the plans for the future. Then, the audience was asked to provide their feedback and suggestions.

These suggestions included further ideas for putting social wilayah in practice within the KLC as well as in the wider communities.

The final session of the day consisted of a recognition and certification ceremony. Shaykh Shomali and the KLC administrators acknowledged and recognised students who had reached specific milestones in their studies, such as those who had completed a certain number of courses and who were well on their way towards graduating from the 2-year KLC program. These students were honored for their hard-work and perseverance in committing themselves to acquiring godly knowledge. l Report by Br Basel and Sr Zaynab

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Life & Community

Open Doors to Knowledge and Faith Report by Kawthar Ayed

As the Hawza Ilmiyya of England prepares for another year of studies, potential students attend its summer Open Day amid excitement and anticipation.

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right weather, warm smiles and heartfelt salams filled the room as the Hawza Ilmiyya of England opened its doors to prospective students on Open Day last month.

A record crowd of parents and potential pupils gathered in the school and were impressed with the range of activities and experiences on offer.

Theology, Quranic tafsir and history are just some of the many exciting subjects that the Hawza prides itself in teaching. Additionally, it cultivates a homey atmosphere that many academic institutions lack. This includes weekly Dua Nudba sessions, and gatherings and celebrations throughout the year to commemorate the life of the Prophet(s) and his holy family(a).

After a refreshing recitation of the Holy Qur’an, Sheikh Mirza Abbas, the internal manager and host of the programme, set the mood for the day by congratulating the attendees on the auspicious occasion of the birth of Hazrat Masumah(a) and introduced The Islamic College – which offers undergraduate and graduate academic

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courses, validated by Middlesex University – to those less familiar with it. Sheikh Abbas then gave centre stage to Dr Isa Jahangir, principal of The Islamic College, to commence with his opening talk.

Dr Jahangir’s talk captivated everyone in the room. He reflected on both his personal experiences and the lessons taught by some of the greatest Shi‘i scholars, especially ‘Allamah Tabataba’i, whose wisdom and status most Hawza students strive to achieve.

to do.” Hikmah is the main element that contributes to the flourishing, prosperity, and success of a society and cultivating the beauty of one’s heart is only possible through attaining at least a basic level of this wisdom.

The second phase of the formal proceedings included some current students summarising their experiences at the Hawza, recollecting what they have learnt and achieved from being a student there. Safiya Hussain, a student of the pre-Hawza programme on Saturdays, described her experience as “what is missing in the cut-throat corporate environment.” She explained:

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look forward to being among people who are learning things that are important for my hereafter. I value the opportunity each Saturday to be able to ask questions to develop oneself, as we have been guided by the Holy Qur’an to be proactive in gaining knowledge.

Each day we need to be doing something which adds further to our knowledge and ... how well it fits in with the Quranic perspective and teachings.

Another student who was eager to share his experience was Mohammed Yassir Khan: The theme of his speech was hikmah – wisdom – which Sheikh Jahangir referred to as “the practical tool in one’s hands which is backed by deep knowledge and the very ‘know-how’ of what to say, how to say it and what

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fascinating Power Point presentation was given that captured the glimpses of the experience at pre-Hawza – the key highlights being the

consistent opportunity to learn each week, and have immediate access to scholars as well as to be among a community of learners.

The concluding speech was given by Dr Mohammad Ali Shomali, the Director of the Hawza Ilmiyya of England. Dr Shomali contemplated on the vision of Imam Ali(a).

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mam Ali’s vision is that God has structured reality in a way that the ladder for climbing towards God starts with good actions. But, in the end, what is crucial is how much you know of God and how much you reflect on God. That is when you have become close to Him. You don’t have to wait until you become an ayatollah, ‘allamah or great jurist in order to hope to get close to God. Even as a first year talabeh student (seminary student), this is possible; if you are accepted to join this group, you are together with the great “seekers of knowledge”. It matters less how much you know and matters more how much knowledge you seek!

Dr Shomali enlightened the attendees with a list of the many roles that the Hawza plays in one’s life. The first is to be “a place for people to come and seek a scholarly, systematically-integrated understanding of Islam.” A second refers

to the collective nature of knowledge in Islam, as the role is “to develop a community of seekers of knowledge.”

Another function of the Hawza is that it provides an opportunity for teachers to serve and be “seekers of knowledge” and to be engaged in Islamic education as well as providing educational packages.

The speech finished with a few words of advice to students, outlining the

importance of attending, working hard and maintaining this hub of knowledge.

Most importantly, students were urged to see that while God guarantees sustenance for His creatures and distributes it among them, knowledge is reserved only for the ones who pursue it.l

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The Tough Muslims of Kargil Sameer Abbas Zaidi meets several people from Kargil, a Shi‘a-dominated district of Indian Kashmir, to learn about their progressive approach and expert religious knowledge despite acute geographical hardships.

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estled in the Zaskar Range of the Himalayas, Kargil is one of world’s coldest permanently inhabited places. Renowned globally for its snow-capped peaks and sprawling landscape, this second-largest district of the Ladakh region in Indian Kashmir is isolated for five to six months because of heavy snowfall during winter.

Kargil, the Shi‘a-dominated and second hilly district of Ladakh region of India’s Jammu and Kashmir, is located across the lofty Himalayan ranges. It is situated in the westernmost stretches of the cold Tibetan deserts. Mercury dips to minus 35 degrees

Celsius in the winter months. The harshness of the temperature can be judged by the fact that Drass, a crucial region of Kargil, is the world’s second-coldest inhabited place, after Siberia.

“Though the mountains are scenic, surviving and ensuring a smooth supply of basic essentials like food, water and medicine in extreme cold weather is a challenge,” said Irshad Hussain, a research scholar from Kargil who is pursuing his higher studies at Jamia Millia Islamia University, New Delhi.

“Heavy snowfall during winter literally locks our region for a period of five to six months”, explained Irshad while offering me a cup of butter tea, the signature tea of Kargil that is prepared by stirring butter and salt into boiling milk. “But with the blessings of God and Ahl al-Bayt(as), we are advancing

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significantly on the religious, educational and economic fronts.” The average literacy rate of Kargil is 71.34%, which is higher than Jammu and Kashmir’s literacy rate of 68%.

The extreme cold weather starts from the middle of November and lasts until April. The months of June, July and August are considered the only working months, since people generally spend most of September and October stocking basic essentials for winter. But some young people have formed various social organisations to keep the scarcity of basic essentials at bay during winter.

Ensuring a smooth supply of basic essentials is like sailing a ship against the tide. But, guided by the principles of Islam, some highly-motivated Samaritans ensure that the life will not come to a halt even in extreme cold weather conditions.

“Some highly energetic and visionary youngsters met and formed several social welfare organisations”, said Mohd Taha Shaeiry, a Kargil resident and the Imam of New Delhi’s Babul Ilm Mosque. There are two main social-cum-religious institutions in Kargil: The Imam Khomeini Memorial Trust (IKMT) and Anjuman-e-Jamiat-ulUlama Asna Asharya, Kargil, popularly known as the Islamia School. Both institutions are working hard for the religious as well as social development of locals.

images courtesy of the Imam Khomeini Memorial Trust

The Baqiriya Health Care and Research Centre (BHC&RC) were founded to provide free medical services to the residents of Kargil and other adjoining districts. This centre works under the aegis of IKMT and is supported by some enlightened young minds that include doctors, engineers, teachers, contractors and other professionals. Since the majority of Kargil residents are agriculturists, they depend solely on local medical institutions for health issues. “The Baqiriya Health Care and Research Centre (BHC&RC) of IKMT was founded to provide free medical consultation, conducting free medical camps in Kargil and other far-flung areas,” Mohammad Taha Shaeiry said. BHC&RC was founded in the year 2007 by the late Sheikh Mohammed Hussain Zakiri to provide health services to all without regard to caste, creed, or religion. “The centre organised a free surgical eye camp on the 15th and 16th of July in 2018 at the Community Health Centre, Sankoo, Kargil,” added Taha. With 900plus volunteers, the BHC & RC has treated more than 60,200 patients.

This number includes patients treated at OPD, normal and speciality camps organised at far-flung areas and at the BHC & RC headquarters. BHC&RC also organises Hepatitis B vaccination programmes and want everyone to be vaccinated against this virus by 2020.

There are several other organisations like Baseej-e-Imam, an organisation of youngsters that not only takes an active part in emergency situations but also offers free coaching for students in remote areas and organises seminars on Islamic awakening.

“The volunteers of Baseej-e-Imam donated blood and actively participated in emergency works during the Kashmir Flood and

Flash floods in Kargil and Leh,” said Mohammad Taha Shaeiry.

In September 2014, the Kashmir region suffered disastrous floods across many of its districts caused by torrential rainfall. Many volunteers from Kargil visited Srinagar and other areas of Indian Kashmir to donate blood. “The teachings of the Prophet Muhammad, Ahl al-Bayt(as) and martyrs of Karbala are our inspiration,” Mohammad Taha Shaeiry explained. Taha, who himself is India’s renowned qari (reciter of the Holy Qur’an), further informed us that in order to disseminate the message of the Holy Prophet Mohammad(s) and his Ahl al-Bayt, the people of Kargil have founded an organisation called Baseej-eRuhaniyun that works for the promotion of religion. According to Taha, it organises Quranic recitation competitions, painting sessions, Islamic quiz sessions, Islamic awareness seminars and processions.

Many people of the world came to know about this place when the Kargil War broke out in 1999 between India and Pakistan. But, according to Mohammad Hassan, a local who is pursuing his degree at the New Delhi-based Jamia Millia Islamia University, “The Kargil War was disastrous but I think it was a blessing in disguise for the people of Kargil. Prior to the war, people of Kargil were confined to Kargil only. But the war gave us an opportunity to explore the other side of the state and country.” The Kargil War is one of the most recent instances of high-altitude warfare on mountainous terrain, which posed significant logistical problems for the combatants on both sides.

Many people are flourishing in different domains. According to Hasan, three Kargili soldiers recently ascended

Ladakh’s highest peak. “The three mountaineers – Sajjad Hussain (Thasgam Drass), Maznoor Hussain (Drass) and Mustafa Hussain (Gongma Kargil) – took nine days to conquer Ladakh’s highest peak, Stok Kangri (6121meters). After reaching the peak they flew the national flag, the flag of their regiment and the flag of Hazrat Imam Husain.”

The Shi‘a Muslims of Kargil are basically agriculturists and landowners, and some work as hired labour. Apart from a few areas, the land in the region is not very fertile, but it is capable of meeting the food and grain requirements of the locals. Animal husbandry is also another major source of income. Other sources of livelihood include daily wage labour, government service, work in the tourism industry, and small businesses – mainly run by shopkeepers, cobblers, artisans and weavers. Kargil was introduced to Islam in the fifteenth century when Mir Shams al-Din Iraqi, a central Asian Shi‘i scholar, visited Baltistan and Kargil with his missionaries to preach Islam. The chief of Baltistan embraced Islam first and was later followed by the chiefs of Kargil. Prior to Mir Shams al-Din Iraqi, Khawaja Noorbaksh visited Kargil and preached Islam extensively.l Sameer Abbas Zaidi is a New Delhi-based freelance journalist

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AND IN CONCLUSION...

Batool Haydar ends the Islamic year on a thoughtful note

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hen I was in high school, we had an excellent English teacher who taught us what the skeleton of a good piece of writing should be. “You must always have an introduction, a body and a conclusion. This is the true secret of an essay,� she would tell us.

Start off with a catchy paragraph that will pull your reader in. Once you have their interest, you can flesh out your arguments and refine them, but the part that holds the entire essay together, that lifts it up to stand on its own, is the ending. You must always - always - make sure you have a solid conclusion that pulls together the threads of all your thoughts and ties them into a neat little bow.

A reader should feel that their choice to follow you on a journey with your muse was a wise one and that it has brought them to a satisfactory - if possible, an enlightening - end. Somewhere better than where they were before they started.

Add value. This is what your writing must do, no matter how small or big a piece of work it is. That is why it saddened me that for some time, I struggled to find any value in what I had to say through my writing. It seemed that Life was simply passing me by in a whirlwind of routine and chores, of duties and checklists.

However, nothing stops Life in its tracks and makes us pause like the brushing past of Death. Sometimes it touches us in a fleeting manner, other times it tears our heart out and leaves it a bleeding mess in our hands. Regardless of the depth of our encounter, it always shakes us awake from our slumber, albeit momentarily.

Death wakes us rudely from our sleepy routine and bombards us with questions we would rather not answer. I have to come to believe that in our efforts to heal and move on, what we are in reality seeking the most is simply to once again forget the inevitable end we are all heading towards.

My most recent brush with death was a distant one, but one that unnerved me more than I had anticipated. I had turned down a proposal from a peer a while back and chosen a different path that I believed was better for me. The person I decided not to work with just passed away suddenly a few days ago.

When people die, those left behind speak of their legacies.

Did the deceased do good to others? Did they help anyone?

What causes did they support? Every life they touched speaks up to honour them. The more fondly others speak of a lost friend or family member, the more their value is realised. We all live in the hope that this value is reflected into the afterlife.

Everyone I know has had only extremely good things to say about the personality we have lost. And now, the thought of what could have been catches me unaware as I wash the

dishes or play with my daughter. It intrudes when I want to waste away an hour watching mindless television or when I want to sit down to read something instructive. Would my life have been different if I had chosen to work with the deceased? Would the different opportunities have made an impact on me that I can now only imagine? I will never know.

What I do know is that I chose my current path because I truly believed I would become a better person - a better Muslim - on it. But have I achieved that? Am I any further on the path of self-progress that I had imagined I would walk on?

And if I were to die suddenly, how much of what I had aimed for have I managed to accomplish? Over and over again, the same question echoes in my head: what will the conclusion to my life story be?

I wonder what people will say of me when I die? I have looked back at the decades of my life and it is with fear and sadness that I see nothing but a blank sea of grey. I have spoken some words, written a few more, but I have not in any way contributed to the life of anyone else above what common courtesy or responsibility demanded. I have not given beyond my means, I have not served, I have not sacrificed.

Were I to leave this world tonight, there are a very few people who would miss me apart from my immediate family and close friends, simply because there are a very few people who have felt an impact in their lives through me. This is the unpretty truth I am facing today: that I have left nothing that would guide my daughter, no example, no advice, no actions worth emulating.

I have lived in the false confidence that I will grow alongside her, learning as I teach; that I will guide her with the best of my knowledge as and when the occasion arises. I have never stopped to consider what I would leave for her if I am not meant to accompany her on her journey towards her Creator.

Loss of parents is a reality that is played out every day all around the world, and yet those of us blessed to be spending one more day with our children, with our family and friends, remain blind to it.

It is a sobering thought for a sobering time of the year. As we approach the end of this Islamic year and the start of the next, it is the perfect time to assess and evaluate what we have done so far. The opportunity to gain complete forgiveness is abundant in the ten days of Mercy during DhulHijjah, followed closely by the ten days of inspiring an inner revolution during Muharram.

I know my resolutions this year will definitely involve implementing more clearly the things I want to tangibly leave behind in memory of myself. Most of us will never achieve perfection before returning to our Lord, but what is important is to be able to at least say that we are in the process of writing the best possible conclusion to our story.l

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Art

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rt is often used as a tool to build bridges between communities. It is a means to encourage unity and a reminder of the oft-used saying: we share more that unites us than divides us.

In this month’s Art section, I will share the work of artists who tell the stories of those forgotten by the world – individuals who live in occupation or are fleeing hostility and seeking refuge in faraway lands. Here, art is used as a reminder of the plight of many across the world experiencing the unthinkable. Although unbearable to think about and impossible to comprehend, it is a necessary reminder of the vast spectrum of human experience we are often oblivious of but are all responsible for on some level.

Liverpool The Liverpool Biennial is the largest international art festival in the UK. As its name suggests, it takes place every two years from July until the end of October.

This year, the team of curators have commissioned over 40 artists from 22 countries to produce work on a theme of contemporary relevance.

This year, for the 10th edition of the Liverpool Biennial festival, the theme is ‘Beautiful world, where are you?’

This provocative statement asks both artists and the audience to reflect on a world in social, political and economic turmoil.

The phrase ‘Beautiful world, where are you?’ is taken from a 1788 poem by the German poet Friedrich Schiller, which was later set to music by the Austrian composer Franz Schubert in 1819. The years between the composition of Schiller’s poem and Schubert’s song saw great upheaval and profound change in Europe, from the French Revolution to the fall of the Napoleonic Empire. Today, the poem continues to reflect a world gripped by deep uncertainty. It can be seen as a lament but also as an invitation to reconsider our past, advancing a new sense of beauty that can be shared in a more equitable way.

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At this festival, three particular works stood out to me. The first is ‘The List’ by Turkish artist Banu Cenneto lu, which consists of a series of two-metre-high billboards naming over 34,000 refugee and migrants who have lost their lives within, or on the borders of Europe

workers and institutions, Cenneto lu has facilitated up-to-date, translated versions of ‘The List’ in public spaces

work by Francis Alys

This painting by Francis Alys is part a selection of postcard-size paintings executed in the tradition of classic plein air painting. The paintings allude to the condition of global tourism of our contemporary art scene. I like the ‘The List’ by Turkish artist Banu Cenneto lu everydayness of its portrayal that is since 1993. M easuring one metre far removed from our perceived wide, her installation of billboards reality. Although Belgian by birth, span over 150 metres along Great Alys has a long established artistic George Street, the main road that cuts practice in conflict zones. In 2016, through the centre of Liverpool. It is a he accepted a residency in Iraq, stark metaphor that alludes to mass where he worked with local artists journeys that end in a loss. and refugees. On another stay, he Compiled and updated each year was embedded with the Kurdish

by UNITED for Intercultural Action Peshmerga forces on the (a European network against Mosul frontline, taking the role of nationalism, racism, fascism and in a war artist documenting the fight support of migrants, refugees and against ISIS with brush and paint. His minorities), ‘The List’ traces deaths, paintings are displayed at the remembering those that have passed Biennial along with a timeline going away whilst reflecting the harrowing from the 1980s to today under the events that preceded their demise. title Age Piece, with each work Since 2007, in collaboration with art showing his age when the painting internationally. was produced.

The single-shot short video ‘People of No Consequence’ by Aslan Gaisumov explores the struggles and turbulent histories of the Chechen people as a result of their displacement at the hands of Russian forces. Produced in 2016, the film documents the gathering of a group of elderly men and women, all survivors of the 1944 Soviet deportation of the Chechen and Ingush nations to Central Asia. A s l w,o almost static portrayal of transition from empty hall to occupied space, it tells the story of collective memory in an eightand-half minute real-life documentation of the gathering of the survivors. 119 of the 300 individuals still alive enter the room silently, the youngest having been a babe in arms at the time.

Watching, or rather witnessing, the attendees entering the room in silence is perplexing, at the least. The title adds to the confusion. It is only on reading the commentary that one becomes aware of the immensity of the travesty beset upon these people.

Notion of Freedom is an exhibition conveying the current effect of occupation in Palestine through the account and personal experience of documentary photographer Haitham Khatib.

Curated by photographer Sara Russell, the exhibition is on display at the Islamic Human Rights Commission in London. I met with Sara at the launch of the exhibition.

What inspired you to organise this exhibition?

Initiating the Exhibition ‘Notion of Freedom’ was inspired by feedback from my own exhibition ‘Another

‘People of No Consequence’

by Aslan Gaisumovw

Day’ that led me to understand the need to a provide platform [and] art spaces for the voice of our fellow Palestinian artists and documentary photo journalists, whose works and incredible stories of sacrifice and courage must be appreciated. Such support is tantamount to actively spreading the message of solidarity and encouraging a tidal movement towards peace. It is important to understand that the notion of freedom is what humanity leans towards, and it concerns us all.

How is this r e l e v a n t to your own practice as a photographer?

As a photographer, I understand the power of image and how a camera is a powerful tool that can impact and challenge our perceptions and can encourage reflection and shed light in the darkest of days.

IHRC provides support for academics and the arts. I see that both are backbone to the advocacy in fighting for human rights, justice, freedom and peace. I want people to come along to the Gallery at IHRC and see the wonderful sunset images on display, with the set of images that Haitham has taken alongside the contrasting images, the weekly demonstrations.

It is rewarding to make time to go view the work. There are also biographies in video format on display during the opening time.l Moriam Grillo is an international award-winning visual artist. She holds bachelor’s degrees in Photography & Film and Ceramics. She is also an Art Psychotherapist and the founder of the Butterfly Project.

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Faith

Living Truthfully Being honest and truthful is among the first lessons parents teach their children. Parents’ commitment to truthfulness is what shapes the future of their children, says Kubra Rizvi

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hen we discuss morality and values, it is difficult to state what value is the most essential or the most important.

Regardless of religious affiliation or lack of it, honesty is regarded by most people as an essential moral value. Even though children are born honest and truthful, as lying is an action which is gradually learned, the question remains as to how parents can raise an honest child.

The AhlulBayt(a) greatly emphasised keeping promises with children.

Current psychological research shows that children primarily learn trust and honesty when their parents keep their promises. If a parent does not keep a promise, then that child learns dishonesty. Even a promise for something trivial like buying a sweet should not be broken, for it is at this early age that the child is developing values and morals.

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Prophet Muhammad(s) said, “Love children. Treat them with kindness and if you make a promise to them, fulfil it without fail. Children think that you are the provider of sustenance for them.” Similarly, Imam ‘Ali(a) stated: “Whenever you make a promise to children, definitely keep it.”

“Parents should always remember they need to role-model the values they would like to see reflected in their little ones.”

The keeping of promises is related to trust; if we keep our promises, then we build trust. On the contrary, if we break a promise, then we destroy trust.

Trust is an integral part of society, as well as families. When someone does not keep a promise, it implies that he

does not value the person with whom the promise was made and that something else was more important than that commitment.

Those with whom promises are broken learn that they cannot count on the person and thus relationships begin to suffer. Moreover, a person who breaks his promise tells himself that he does not value his own word; in essence he is disrespecting himself.

The solution then is to evaluate the promises we make and only commit to those things which we know we can keep. Just like a child who has to be brave when admitting he did something wrong instead of lying, sometimes we need to be brave enough to say no and not make false promises.

Families should discuss the value of honesty, for it is the quality which nurtures trust between family members, especially parents and children. Furthermore, parents should always remember they need to rolemodel the values they would like to see reflected in their little ones. Another vital point is that we should

always emphasise the act of being honest rather than punishment for dishonest behaviour. Parents need to help their children tell the truth by avoiding harsh punishment if they have made a mistake, for that is one of the reasons a child may lie. Of course, the behaviour may still require discipline; nevertheless, the fact that the child is honest should be appreciated.

Research suggests that fables which promote honesty make children more likely to be truthful. However, parents should be aware that this is only true if the stories promote the positive consequences of telling the truth, as stories like Pinocchio, with negative consequences of lying, are not as effective in promoting honesty. It is very likely then that hearing stories of the prophets and AhlulBayt(a) would also have the positive effects of instilling moral values in our children. It is not surprising to then find that the Holy Qur’an has narrated so many inspiring stories of the prophets and their people. The Prophet(s) said, “The most God-wary of people is he who speaks the truth, be it for or against him.”

Being honest is not limited to words spoken by the tongue; rather, it is an essential component of every Muslim’s character.

Honesty includes being truthful to God by worshipping Him sincerely, being truthful to oneself by adhering to God’s laws, and being truthful with others. The latter may include honesty by speaking the truth as well as by being honest in dealings

such as buying, selling and other interactions like marriage.

Once a person asked the Prophet(s) for advice as he had many problems.

The Prophet(s) replied, “Do not lie.”

Hence, whenever he was about to do something evil, he thought about what he would say to the Prophet if he asked about it. Therefore, he stayed away from evil. Consequently, another significant reason that truthfulness

The Prophet(s) said: “The most God-wary of people is he who speaks the truth, be it for or against him.”

is so essential is that it is the foundation for all other moral values.

If someone is truthful, then he will eventually develop other good qualities.

Perhaps the same cannot be said about other values, like generosity and bravery. If a person stays away from evil and sincerely tries to be honest, then he will inevitably be led to the right path.

Indeed, haqq (truth) is connected to being honest and truthfulness, for God is the Absolute Truth. Thus, if we want to be truly honest, then we should seek and worship the Truth. God Himself is worshiped for this very reason: that

He is the Haqq. We do not worship Him for any other reason except that He is the Truth.

In Surah al-Asr (the Time), God states that one of the qualities of those who are not in loss is that they “enjoin one another to follow the truth” (103:3). In another instance, the Qur’an instructs us to “be with the truthful” (9:119).

Prophet Muhammad was called alSadiq (the Truthful) and al-Amin (the Trustworthy) years before the advent of Islam. Even after he proclaimed the message of Islam, those who did not believe in him would leave their valuables with him. Consequently, a true Muslim is one who is known for his truthfulness and honesty. It would truly be a great achievement if every single Muslim were known as “truthful”

by Muslims and non-Muslims alike.l

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Cultivating a sound relationship Abbas Di Palma reflects on the importance for a believer to go beyond a mere acquisition of knowledge when trying

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nowledge is one of the most influential factors for living a successful life. If we consider life not only limited to the material or animal world, a ‘successful life’ points out to the capacity of man to soar up to the spiritual realm and benefit from it. The Qur’an explicitly says “Are they equal those who know and those who do not know?” (39:9) implying a negative answer to such a question.

Through history, Muslims thinkers and scholars gave different meanings to the word ‘knowledge’. Although many narrations emphasise the importance of the role of knowledge, the general allusions found in the hadith literature paved the way for a variety of opinions about the identification and the nature of such knowledge. For example, jurists referred to the science of jurisprudence, exegetes to the science of exegesis, traditionalists to the science of hadith, theologians to the science of theology and so on. Even outside the realm of religious sciences, doctors may identify knowledge in the field of medicine, chemists in the field of chemistry, and so on, having in this way a very selective kind of approach.

If we ponder upon the contents of Islamic literature, we may find that, directly or indirectly, it contains an exhortation to develop all these sciences but also we can find an underlying theme as relevant and necessary to cultivate a sound relationship with God. The exposition of certain truths, the practical code of worship and conduct, the stories of the prophets, and so on all point to this fact. Some scholars start developing a science on how to deal with

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God, what thinkers like al-Ghazali and Ibn Qudama called ‘ilm al-mu‘amalah and whose focus is the feelings of the heart and the state of the soul while working on God’s spiritual path.

Some people have also referred to such science as the ‘real fiqh’ (which literally means ‘understanding’) whose legal aspects are just a less relevant part of it.

Al-Ghazali himself pointed out the necessity of developing a sound relationship with God, especially for the religiously erudite, after a period of negligence following the pious predecessors and the rightful imams.

He was followed in his footsteps, and at times rectified in some details, by different scholars from various schools like Ibn Qayyim, Zayn al-Din al-‘Amili and Fayd al-Kashani. scholars was that although information and formal schools increased in time after the Prophetic era, real knowledge decreased. In fact, real knowledge is not obtained by multiplying attendance to classes or reading books; such elements are very important and not to be discarded because they give us valuable information, but knowledge is indeed how we deal with such information and how we process it in our personal life.

Not surprisingly in much of the classical literature, the knowledgeable person is identified as the one who ‘practices what he learnt’. In al-Kafi, it is reported that while explaining the verse “Only those who have knowledge from amongst His servants fear God” (35:28), the great Imam Sadiq(a) said that it refers to those who put their knowledge into practice.

p with God

However, in this context, the expression ‘put into practice’ could be a term which does not give justice to its meaning. Here, it is not only physical movements that we are referring to, like standing, bowing or prostrating during our daily prayer, or giving charity, but what is really meant is the progression of the heart with more peace and happiness accompanying us.

It is indeed the real spirit and scope behind those physical movements and religious commitments without which they would be meaningless.

Even the driest treatise of jurisprudence admits that a prayer performed with a wrong intention would be invalid. If we want to go deeper, we may translate such a concept by saying that a prayer not performed out of love is not a full prayer. Even if such a prayer is performed only out of fear of divine punishment or desire for divine recompense, the element of love and attachment is indirectly involved towards the One who can bring joy or suffering.

Dealing with God is, therefore, having a one-to-one relation with Him, to communicate with Him and to feel that He is present even if we do not see Him. This is manifest by firm belief, performance of some actions, and abstinence from others.

The firm belief is explained in the formula “I testify that there is no god but God and Muhammad is His messenger”.

When it is pronounced with awareness, automatically a stronger bond between the Lord and servant has been created.

It is a building of a personal connection between the individual and God, not some thing that he has to do or not to do per se.

The actions that must be done are all the obligations such as ritual prayer, zakat, fasting and pilgrimage, while the actions to be abstained from are sins, but all that we believe in and everything we do will have no value if it is not

corroborated with an advancement of our spiritual condition.

Fear of God, hope in Him, satisfaction with His decree, truthfulness, sincerity, and so on are all qualities that should accompany conventional faith. Conventional faith implies being Muslim by mere affiliation, something necessary for a believing person and a claim that can bring personal and social acknowledgement but that may not necessarily reflect reality and things the way they are.

The Prophet Muhammad(s) was sent with a message of truth in a society where people used to take a side based on blood-lineage or social position. Such a brilliant and courageous person broke the social norms of his society to speak the truth, with a message of truth and with the hope that truth shall always prevail. Therefore, it is necessary for a faithful Muslim to be truthful with himself first: sincerely humble while he prays, genuinely loving while he gives charity, and earnestly concerned when he helps people. Such states of the heart will be one day our shelter near God and are actually our provision to continue our journey towards Him; all else will fade away.

Personal inclinations and attitudes that shape the personality of a believer should be taken seriously into account because they are not only the link between the theoretical notions and the physical duties which characterise a righteous Muslim life but also are what we take to our graves, what will be left with us after our presence in this temporary world.l

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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Understanding

Fairness

in Islam

The following is the content of the Islamic presentation on the concept of fairness by Shahnaze Safieddine. This is part of an ongoing dialogue between Catholics and Shi‘as held at the Focolare Centre of Unity in Welwyn Garden City

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n employer and employee discuss a monthly payment rate, and the employee agrees to the proposed salary. Some months later, the employer discovers that her employee’s salary is less than the average market rate. What should the employer do?

Would offering a higher salary be an act of justice or an act of fairness?

It’s in our nature to want to be treated fairly. We see it most in children who often complain to their parents and teachers about being treated unfairly. We also see a need and demand for fairness in the workplace, higher institutions, and even the economic and political spheres. Unfair treatment unleashes feelings of agitation, resentment, and loneliness in the victim, which in turn may lead to broken relationships and, hence, broken communities. Thus, understanding what it means to be fair and how it differs from justice will heighten our awareness and help us to improve on one of the most important qualities that solidify our relationships.

Fairness in Islamic tradition Sometimes we assume that the words ‘justice’ (adalah) and ‘fairness’ (insaf) are synonymous because we often use them interchangeably. But in the Qur’an and hadith corpus, ‘justice’ and ‘fairness’ are not the same, though they are closely related.

Fairness is a step ahead of justice, as being fair requires one to be just, while being just does not necessarily require one to be fair.

Insaf (fairness) comes from the root word nisf, meaning ‘half’.

Insaf, then, has two sides: one is your side and one is the other.

To put into context, when there is a disagreement between you and another person, or between your group and another person or group, to be munsif (fair) would be to stand in the middle and look at both sides. You are expected to distance yourself from yourself and your group and judge between yourself and the other with detachment. Doing so can be challenging because we tend to be attached to ourselves, and to detach requires concentration and effort. Once we have managed to view the case entirely from the perspective of the

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other and arrive at an accurate conclusion, we have attained the quality of fairness.

Justice requires observing people’s rights by giving them exactly what they deserve. Fairness involves not only observing others’ rights but also going out of our way to make sure they are treated as we want to be treated if we were in the same situation. In other words, fairness is an act of nobility.

Referring to the example above, if the employer chooses to continue to pay the salary that was agreed upon with his employee, her actions are considered just - that is, one that is within the boundaries of established laws. If, on the other hand, she decides to raise the employee’s salary - not because she’s compelled to do so but rather out of consideration of the market rate or out of empathy for the employer’s living conditions - her actions would be considered fair, a quality that involves empathising with others, especially if the other is in a desperate or detrimental situation. In other words, we search for an excuse for the wrongdoer.

It is important to bear in mind that while struggling to accurately perceive the other side to attain fairness, we shouldn’t demand others to be fair. People are continually learning and developing while making mistakes and striving to amend them. Imam al-Sadiq(a) said, “It is not fair to demand others to treat you with fairness”.

The benefits of Islamic t r a d i t i o n s

fairness

in

Prophet Muhammad(s) said, “Whoever is charitable toward a poor person and fair toward people in spite of himself is the true believer”. Imam Ali(a) also says that fairness is the best of characteristics which brings harmony among hearts and make relationships lasting.

The effects of fairness Fairness demands that we consider the circumstances before making a decision. Imam Ali(a) said, “Do not raise your children the way [your] parents raised you; they were born for a different time”.

a different time”. Fair parents base their value system on real character and effort rather than outer traits such as personality, intelligence, and physical appearance. In this way, children develop a worldview that is rooted in care and compassion, rather than in power and control.

This extends to the educational sphere. Fair teachers find good qualities in each of their students, clarify their own expectations and grade accordingly. They also are sensitive to which of their students are putting in real effort.

They carefully consider their students’ backgrounds, whether it comes to financial status, emotional support, giftedness, or some or all these aspects. A fair classroom or school environment reduces behavioural problems in children and adolescents and promotes enthusiasm for learning.

Moreover, fair leaders or managers communicate their expectations clearly, give everyone a voice, apply their own expectations to themselves, and know how to recognise true merit in their employees. An unfair workplace is a toxic environment, one that leads to feelings of loneliness, grudges, and misery; such settings prompt the workers to fulfil no more than what is expected of them.

Hence, our well-being - whether in the family circle, educational institution, workplace, or on a national scale lies in more than just benefits; it lies in being respected and having a sense of belonging. This is what fair treatment can offer.

Building

a

character

of

fairness

A quality is something that is a firm part of the soul and, as a result, its corresponding actions are carried out automatically, without thinking. For example, an act of generosity does not necessarily make a person generous. A person is generous when he or she gives with joy without feeling it to be a burden, without expecting praise, and without boasting about it afterwards. Some qualities are harder to attain, but the more a person strives, the more God helps that person embed the quality within the soul, thus making it easier to carry out the corresponding action.

Below are some general practices that can help anyone plant the seeds of fairness: l Emptying ourselves by placing the ego aside. Being in control of our emotions and ego allows us not only to see the truth of the opposing side but also to be ready to sacrifice our own interests for the betterment of the other. We become more attentive by being in the present moment, and this allows us to catch the fleeting moment when reality clashes with our biases.

l Adopting a new attitude toward discomfort. In other words, getting comfortable with being uncomfortable, because we tend to be comfortable with our own worldview.

Being concerned with what is right rather than with l appearing right. Instead of searching for the answer that makes us feel good, we should search for the right answer.

As a result, we won’t prefer an immoral person from our own group to a moral person from another group; rather, we will recognise morality despite the other side, and we will recognise immorality in our own group and condemn it. l Being aware of cognitive biases. There are many types of bias, such as confirmation bias, which is when we only listen to information that confirms our preconceptions; the ostrich effect, which is the decision to ignore negative information by burying one’s head in the sand, like an ostrich; and saliency bias, which is when we focus on the most easily recognisable features of a person or concept. Prophet Muhammad(s) said, “Someone who is biased or allows people to be biased in their favour has removed the rope of faith from his neck”. And in another tradition, he says, “Being biased is when a person considers bad people from his group to be better than good people from another group. It is not bias when a person loves his own people; however, it is bias when a person helps his own people and oppresses others”.

Fairness in interfaith dialogue Being fair is especially important when it comes to interfaith dialogue. Fair people acknowledge the realities of what they witness when meeting brothers and sisters of other faiths; witnessing common beliefs and practices gives them a sense of joy, without feeling they are relinquishing their faith in the process. Fair people also admire the good actions of people of other faiths and strive to rid themselves of any pre-existing stereotypes that only serve to hinder their relationships. Also, fair people do not use dialogue to confirm their negative beliefs about the other, or check for the wrongs of others.

Rather than looking for confirmation for their previously held beliefs and listening to what they want to hear, they search for the truth with an open mind. Ultimately, this quality can uncover novel ideas and intuitions in each discussion, which, in turn, will enable the faithful to journey together toward God. All in all, in the process of dialogue, fair people yearn for God and His representatives to be known to humanity, and they work together to sincerely live according to the core beliefs of the Abrahamic faiths.l

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Justice

a c c o rd i n g t o t h e B i b l e

The following is the content of the Christian presentation on the concept of justice by Christopher Evans. This is part of an ongoing dialogue between Catholics and Shi‘as held at the Focolare Centre of Unity in Welwyn Garden City

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he subject of justice points us first and foremost to God himself. In the Old Testament, God describes himself to Moses as: “I am who I am”. Throughout the Old Testament scriptures, God’s people have had insights into the various aspects of God’s character. These include: Everlasting God, Mighty God, Most High, the Lord of Hosts, the Lord our Shepherd, the Lord our Peace, the Lord will provide, God Almighty, God Creator Mighty and Strong, the Lord our Rock, and the Lord our Healer. To this partial list, we can add from Jeremiah 13 verse 16 the description of God as “The Lord our Righteousness.”

Now in several Bible passages, there is a strong link between God personified as righteousness and God personified as justice. This is put very powerfully by the psalmist in Psalm 89 who discerns that righteousness and justice are at the very heart of God’s being. He puts it in this way: “Righteousness and Justice are the foundation of your throne, steadfast love and faithfulness go before you.”

Similarly, in Isaiah (5:16), we discover that the Lord of Hosts is exalted in justice and the Holy God shows himself holy in righteousness. Or in Deuteronomy (32:4), God is described as The Rock whose work is perfect; all his ways are just. He is a faithful God who does no wrong. He is upright and just.

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I particularly love the psalmist’s description (Psalm 36) of the magnitude of God’s righteousness and justice when he says: “Your Love, O Lord, reaches to the heavens, your faithfulness to the skies. Your righteousness is like the mighty mountains, your justice like a great deep.”

Christians see in Isaiah 16:5 a prophecy that these twin aspects of God’s character – faithfulness and justice – will be the hallmarks of the promised Messiah.

“In Love, a throne will be established.

In faithfulness a man will sit on it – one from the house of David – one who in judging seeks justice and speeds the cause of righteousness”.

Psalm 9:16 affirms that God is known by his justice, and in verses 8-9, this psalm perfectly encapsulates another aspect of justice that runs through the Old and New Testaments – namely, that God will judge the world with righteousness and will govern the peoples with justice. St Paul speaking in Athens helps us to understand that this judgement of justice will take place through the Risen Christ.

God’s justice is particularly seen as justice for the oppressed. This is beautifully expressed in Isaiah 61,

which describes the year of the Lord’s favour. Let me just quote the very first verse: “The Spirit of the Sovereign Lord is

on me because the Lord has anointed me to preach good news to the poor.

He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the blind. “ This is a hugely significant prophecy for Christians because, when he preached in the synagogue, Jesus told his listeners that he was the fulfilment of this prophecy. Indeed Jesus not only sees justice for the

further by identifying himself with the hungry, with the thirsty, with the stranger, with those without clothes, with the sick, and with those who were in prison.

“I tell you the truth, whatever you did for one of the least of these brothers of mine you did for me” (Matthew 25).

Jesus was scathing in his criticism of the religious elite of his time – the Pharisees. Outwardly they were faithful in their religious observances, but they had neglected the more important matters of the law – justice, mercy and faithfulness. The Pharisees, who saw themselves as religious role models, must have been shocked to be described as hypocrites, as wicked, as vipers, and as blind guides.

So a compassionate and just concern for the world, for society, and for the individual and a practical and pro-active expression of that concern are absolutely central components of what it means to follow God as a Christian.

oppressed as central to his mission and ministry, but goes even

I’m now going to quote from a passage that I discovered on the Christian Enquiry website. These are not my words, but they are words that sum up my understanding of this particular aspect of justice.

Millions of people have kind hearts and want to help those who are poor or in distress. But when men and women start to follow Jesus earnestly, they discover that deep within them their view of the world is changing. Seeing the world through God’s eyes they recognise that there is an urgent need to change the world so that justice is done and peace is achieved in the way that God desires.

It is central to the Christian faith that God desires a world in which justice is done. However, the past hundred years have revealed the scale of injustice in

the world to be greater than anyone had previously imagined. Global forces that are deeply unfair determine the destiny of the world’s poorest people and cause damage to the planet’s environment.

War and suffering follow.

Striving for justice and working for peace, particularly for the world’s poorest people, are at the heart of what it means to be a follower of Jesus. The good news that Jesus came to announce was that suffering and oppression could be brought to an end. Christians believe that their faith should lead them to be the people who help bring that about.

As we have already seen, justice is intimately connected with righteousness, mercy, compassion, and peace. When Christians pray to God “thy kingdom come on Earth as it is in heaven” we are praying for a world where justice, righteousness, mercy, compassion and peace are experienced and enjoyed by everyone.

Finally, I should not end without saying that God’s justice is intimately connected with God’s judgement.

Christians believe that we will all be accountable to God for the way in which we have lived our lives. This in itself is huge subject, but it is worth noting that the parable from Matthew 25 (that I quoted in part earlier) on Jesus indicates that our judgement will be based precisely on whether or not we have worked for justice for the poor, justice for the disadvantaged, and justice for the suffering.

To end with I would like to end with a quotation from the prophet Micah (Micah 6:8) which seems to me to be a rather lovely mini-manifesto for life: “God has shown you, O people what is good. And what does the Lord require of you? To act justly, and to love mercy and to walk humbly with your God.»l

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Places

Travel Guide to

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

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midst the urban sprawl of Belgium’s capital city, Brussels, there is a large patch of pristine greenery in the city’s European quarter. There, perched on the very northwestern edge, peering out from behind tall oak and beech trees, sits a little slice of late 19thcentury Orientalism.

The building that is now the Great Mosque of Brussels was built in 1879, predating the construction of the oldest mosques in northern Europe (in Liverpool and Woking, England).

However, this stunning round structure designed by architect Ernest Van Humbeeck was not meant to be a mosque at all. It began life as the Oriental Pavilion for the National Exhibition, the 50-year anniversary celebrations of Belgian independence from the Dutch, and was one of several monuments built

an arch on the first level. On the ground floor, the entrance was marked by a typically North African Moorish arch and wooden door. Several elegant archways with slim pillars sat to the right of the entrance.

At the 1880 event, the Oriental Pavilion housed a monumental fresco by Charles-Marie-Emile Wauters called ‘Cairo and the Banks of the Nile’, a 114-metre work of art that took six months to paint and was displayed in dramatic 360 degrees to a great reception.

Sadly though, by the middle of the 20th century, having served

Brussels’ Oriental Gem

in the Parc du Cinquantenaire for the fanfare event, which much like the 1851 Great Exhibition in London, reeked of imperialism.

Held at the bequest of King Leopold II, the second King of the Belgians (1865-1909), all the structures built for the Exhibition were made out of iron, glass and stone to represent the economic and industrial prowess of Belgium, and the 30-hectare park was landscaped with gardens, water features and trees.

As successive exhibitions and festivals took place at the park, further monuments were added, including the park’s centrepiece, the Arcade du Cinquantenaire, a mammoth triple arch built in the neoclassical style and topped by a bronze quadriga. This was paid for using funds from rubber exports from the Congo Free State (modern-day DR Congo) - a ‘state’ personally controlled by Leopold II for his own financial exploitation.

Humbeeck’s original Oriental Pavilion was a quintessentially colonially imagined ‘oriental’ building. It was designed to aesthetically resemble a mosque but was not intended to serve as one. Surviving images of the original design show a large ‘roundhouse’ covered by an understated dome with a small turret in the centre of the apex. This was flanked by a minaret in the North African, Fatimid-style.

Meanwhile, the entrance had a much more pronounced but smaller dome, beneath which three gothic windows sat under

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its main purpose, the Oriental Pavilion was slowly neglected.

This was exacerbated by the impact of the two world wars.

In 1967, when the then King of Saudi Arabia, King Faysal Ibn Abd-al Aziz, visited Belgium to negotiate oil contracts, the beautiful oriental building had been neglected for so long it had fallen into disrepair. To save it from complete disaster, the Belgian King Baudouin decided to gift it to the Saudi monarch. King Faysal, in turn, proposed to pay for its renovation and conversion into a mosque for the fledgeling Brussels Muslim community. Founded in a small rented building in 1963 and made up of mainly Moroccan and Turkish immigrants, Brussels’ Muslim community was grateful and saw the new mosque building as a welcome gift.

led by Tunisian architect Mongi Work Boubaker began to convert the central space into a functioning prayer hall, tastefully decorated and featuring a mihrab for the imam to stand in the direction of Makkah.

Where in the world: The mosque is in the east of Brussels. It sits in the north-western corner of the Parc du Cinquantenaire, just where the busy N23 meets Avenue de la Renaissance.

In and out: Bus 15 is the easiest way to get to the mosque from Brussels Airport, which sits northeast of the mosque. Alternatively, lines 1 and 5 on the Metro stop at Schuman, which is a mere five-minute walk from the mosque.

Top tips: The mosque sits close to the southern tip of Schaerbeek, a neighbourhood of Brussels where halal food and services are plentiful. Pop along to meet local Belgian Muslims and eat some of the finest shawarma this side of central Europe.

The modern incarnation of the Oriental Pavilion was officially opened in 1978 - almost a hundred years after its original construction. Both kings, Baudouin and Khalid Ibn Abdal Aziz of Saudi Arabia, inaugurated the new Great Mosque of Brussels.

Today the stunning building is also the home of the Islamic Cultural Centre of Belgium, which facilitates Islamic teaching for young and old and regularly hosts various community and cultural activities. The building is open to members of the public outside of the five daily prayer times, allowing visitors to appreciate the richly decorated interior which features an ornate wall housing the mihrab, a huge central chandelier of glistening crystal pendants, and slimline pillars running through the central prayer area. At the heart of Belgium’s Muslim community, the Great Mosque of Brussels is also an oriental gem at the heart of the country’s capital.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

One World

Dear Children, Assalam Alaikum

Animal extinction

D

ay by day, the world’s population increases.

All these people need somewhere to live! Therefore, human beings have moved into wild places where only plants and animals used to live.

Our jungles and forests are being destroyed and turned into bare land with rows of houses and shops for the convenience of humans.

When people take over new land, plants and animals in that area are endangered.

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Since no place is left for them to live and raise their families, these animals can die. Sometimes all of one type of animal dies and their whole race disappear forever! This is called going extinct.

There used to be many plants and animals in nature, but because people did not take care of nature and misused it, these animals are now extinct.

Elephants, deer, giraffes and other wild animals face this sad future if we don’t take care of the environment where they live.

Our responsibility on this planet is to keep it alive, fresh and healthy so that the millions of wonderful creatures living on it can continue to live happily.

One Planet Air pollution The air on our planet Earth used to be clean, pure and healthy almost everywhere.

But, about 150 years ago, people began to build factories and, then, cars, and the air became polluted. People did not know about pollution then, and it was a big surprise.

Today, the air in some cities is so polluted that you can barely breathe. In these cities, the air is covered by a thick fog of smoke and dust called smog. The blue sky has turned brown.

Polluted air is not only dangerous for people and animals, but also for plants.

Sometimes the pollution affects the plants that we grow for food and eat.

We need to change how we are living to help clean and purify our air!

We can all do things to help purify the air. We can plant trees, ride a bicycle instead of driving a car, and read books to learn how to help keep the air clean for ourselves and the future generations.

Each one of you can make a difference!l

Illustrator Ghazaleh Kamrani

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What & Where Throughout September and October Tafseer of the Holy Qur’an Conducted by: Shaykh M S Bahmanpour Venue: Islamic Centre of England, 140 Maida Vale, London W9 1QB Time: Every Friday starting at 7.30 PM

1 September

Islamic Perspectives on Mental Health Therapy Organised by the Islamic Psychology Professional Association, Imam and Psychotherapist Shahnawaz Haque will be holding an exploratory Q&A workshop aimed at Muslim mental health professionals who would like to find out more regarding fiqh issues and mental health. Bring your questions and join them for an informative and interactive session.

Venue: IPPA, 4th Floor, Muslim World League, Goodge Street, W1T 4LU Time: 2.00 PM - 5.30 PM Fees: Student £10 / Standard £15 Bookings: https://www.eventbrite. com/e/islamic-perspectives-on-mentalhealth-therapy-a-qa-explorationtickets-49156098213 More info: http://www.beehive.so/activity/ activity_details/4035

3 September The Day War Came: 3,000 Syrian Children Hear children’s author Nicola Davis and illustrator Rebecca Cobb, creators of “The Day War Came”, the powerful and necessary tale of a child fleeing the terrors of war, as they discuss the events that inspired them and their work for the charity Help Refugees.

Venue: Foyles, 107 Charing Cross Road, London, WC2H 0DT Time: 6.30 PM - 8.00 PM Fee: Free More info: http://www.beehive.so/activity/ activity_details/4038

4 September Khaled Hosseini: Sea Prayer Foyles and Southbank Centre are proud to present an exclusive UK appearance of

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Khaled Hosseini in conversation about his illustrated story Sea Prayer. Written in the form of a letter from a father as he watches over his sleeping son, Sea Prayer charts the dangerous voyage away from their war-torn homeland across the sea that lies before them. It is also an account of their life in Homs, Syria, before the war, and of that city’s swift transformation from a home into a deadly war zone.

Venue: Royal Festival Hall, Foyles Bookshop, Southbank Centre, Riverside, SE1 8XX Time: 7.30 PM - 9.00 PM Fee: 48£-28£ (includes a copy of Sea Prayer).

More info: http://www.beehive.so/activity/ activity_details/4039

5 September

Understanding the House of Islam In this Theos event, Ed Husain, author of The House of Islam: A Global History will reflect on how to tackle unhelpful attitudes towards Islam. Building on his new book, which seeks to provide entry to the minds and hearts of Muslims the world over, he will examine the past, the present and the future of Islam, exploring its beliefs, law, art, and the longstanding tension between mysticism and literalism that remains live within Muslim communities. He will assess how Muslims can confront the issues that are attacking Islam from within, and what the West can do to help work towards that end.

Venue: 77 Great Peter Street, London, SW1P 2EZ Time: 6.30 PM - 9.00 PM Tickets: https://www.eventbrite.co.uk/e/ More info: https://www.theosthinktank.co.uk/ events/2018/07/19/understanding-thehouse-of-islam

Persian Language Short Course The Islamic College has organised a 15-week Persian language course for those who want to learn modern Farsi. The course has three different levels (beginners, pre-intermediate, intermediate and advanced). Since Persian has not changed significantly in over a millennium, the basic grammar for the classical and modern forms of the language is virtually the same and is relatively easy to learn.

Instructor: Reza Afshar Moghaddam Venue: The Islamic College, 133 High Road, Willesden, NW10 2SW Time: Beginners: Wednesdays, PreIntermediate students: Saturdays, Intermediate and advanced students: Fridays Fee: £50 More info: +44 (0) 208 451 9993 Ext. 231 / shortcourses@islamic-college.ac.uk

6 September

Banipal Book Club meeting – Men in the Sun and The Dupes This session will feature a discussion on Men in the Sun by Palestinian author Ghassan Kanafani and the film based on the novella, Al-Makhdu’un (translated as The Dupes as well as The Deceived).

Men in the Sun, tells of the Palestinian experience following the creation of Israel through the stories of four men. Abu Qais, Assad and Marwan are trying to reach Kuwait in the hope of finding work and improving their families’ impoverished situation. Abul Khaizuran, a fellow Palestinian, offers (for a fee) to smuggle them across the border in the tank of the water truck he drives for a rich Kuwaiti.

Venue: Arab British Centre, 1 Gough Square, London, EC4A 3DE Time: 6:30 PM - 8:00 PM More info: https://www.arabbritishcentre.org. uk/whatson/

9 September Politics Masterclass Learn about the British political and electoral system, the history of political parties, the history of UK race equality and anti-discrimination legislation, key issues concerning Muslims, and lobbying and group interests in the political process.

Venue: Nottingham Islam Information Centre, 1 Bovill St, Radford, Nottingham, NG7 3PG Time: 1.30 PM - 5.30 PM Fee: Free More info: https://mend.org.uk/event/ islaminformationcentre/

(Men’s) Run For Charity Fitness & Fun The return of the popular 5 kilometre community fun run for 2018: The Muslim

Charity Run. Join them for this fun run and help raise funds for good causes across the globe. The run itself is for men and boys of all ages, of any faith or none; all are welcome at the park on the day.

Venue: Victoria Park, Grove Rd, London E3 5TB Time: 10.30 AM - 11.30 AM Fee: £20 More info: https://muslimcharityrun.co.uk/

An Evening with Rick Findler AMAR Foundation invites you to an evening with Rick Findler, an awardwinning Photographer who will be sharing his experiences and photographs in the Middle East and Iraq as a leading media photographer.

Venue: AMAR International Charitable Foundation, 3 Albert Embankment, 14th Floor Westminster Tower, SE1 7SP Time: 6.00 PM - 8.00 PM More info: http://www.beehive.so/activity/ activity_details/4033 Contact: london@amarfoundation.org / 02077992217

15 September

Waterfall Trail - Islamic Help Take part in an exhilarating and beautiful trek to the top of a waterfall nestled in the beautiful mountainous regions of Wales.

Transport is included for all participants from East London only. Participants will need to meet at the Islamic Help London office off of Whitechapel Road.

Venue: Islamic Help, 7 Davenant Street, London, E1 5NB Time: 6.00 AM - 11.15 PM Fee: £30 Fundraising Target: £200 More info: https://www.islamichelp.org.uk/ waterfall/

29 September Conference for Social Justice 2018 Who is Hussain? presents the inaugural Conference for Social Justice – a groundbreaking conference exploring the complex subject of social justice. Join them for an evening of inspiring speeches and powerful

performances from prominent leaders, activists and influencers. The event will explore the growing importance of social justice in twenty-first century Britain and what we as individuals can do for a more just society.

performances, music and food and pop-up curator talks in the gallery throughout the evening. More information will be available online in September.

Venue: Great Court and galleries, British Museum, Great Russell Street, London, WC1B 3DG Time: 6.00 PM - 9.30 PM More info: www.britishmuseum.org/whats_ on/events_calendar/

Speakers: James O’Brien – Journalist and Broadcaster Dame Helen Hyde – Activist and Charity Founder Sheikh Nuru Mohammed – Community Leader Venue: Sattavis Patidar Centre, The Avenue, Wembley, London, United Kingdom HA9 9PE Time: 7:00 PM till 10:00 PM Tickets: FREE. https://www.eventbrite. co.uk/e/

22 & 23 October Ethical Finance 2018 (UK Islamic Finance Council) Growing awareness of UNSDGs, sustainability, climate change and social justice issues, combined with concerns around trust arising from the 2008 financial crisis, have raised questions around the integrity, transparency and accountability of financial institutions and driven consumer expectation for finance to be social cognisant.

8 October

A Literature for All Its Citizens: Aesthetics of Co-Existence in Israel/ Palestine This current research project and manuscript in progress is the first chronicle of the shared history of anti-colonial resistance literature and radical aesthetic practices initiated by Palestinians and Jews in Israel/Palestine. A Literature for All Its Citizens unearths the connections between Palestinian and Jewish Israeli writers and literary circles in their joint engagement with political resistance, anti-racism, anticolonialism and anti-separatist thought in a global context, thus challenging the disconnect of regional communities and cultures.

Venue: CRASSH Meeting Room, Alison Richard Building, 7 West Road, Cambridge, CB3 9DT Time: 12.30 PM - 2.00 PM Entry: Free; email fellowships@crassh.cam. ac.uk to book. A sandwich lunch and refreshments are provided.

More info: http://www.crassh.cam.ac.uk/

events/28030

19 - 20 October

Celebrating the Islamic world: gallery opening weekend

Venue: Royal Bank of Scotland Conference Centre, Edinburgh, 175 Glasgow Rd, EH12 9SB Time: 8.00 AM - 5.30 PM Tickets: £300 - £500 More info: https://www.eiseverywhere. com/ehome/ethical-finance-2018/summary/ 27 October

The Idea of Iran: The Safavid Era (symposium) The sixteenth and seventeenth centuries saw the establishment of the new Safavid regime in Iran. What did the idea of Iran mean at this period? Can we discern the ways that contemporaries viewed their traditions and their environment (natural or built)? What was the view of outsiders? And how does modern scholarship define the distinctive aspects of the period?

Venue: Brunei Gallery Lecture Theatre, SOAS, 10 Thornhaugh Street, Russell Square, London WC1H 0XG Time: 9.45 AM - 6.00 PM Fee: 20£ (standard); £10 (conc. and LMEI affiliates); students free More info: https://www.soas.ac.uk/lmei-cis/

Celebrate the global diversity and breadth of Islamic cultures to mark the opening of the Museum’s newest gallery – the Albukhary Foundation Gallery of the Islamic world.

The programme includes themed talks,

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.

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In the writing of this book a number of educational methods have been employed to improve the level of teaching and learning.

Our hope is that students will be able to better understand the topics discussed and to provide them with the ability to analyse and have a deeper understanding of the material, in-sha’Allah.

It should be noted that the learning activities presented in each lesson have been designed in a way that they maximize collaboration among students for understanding and reflecting on the issues raised. The more group participation exists regarding these topics, the higher will be the level of learning and development of the students.

Available in: Arabic English Farsi Spanish

Second Edition Available for purchase from the bookshop of the Islamic Centre of England