islam today - issue 30 / Nov - Dec 2015

01

issue 30 vol.4 November/December 2015

- The Qur’an as a Historical Document - Education that creates havoc - The Power of ‘Tawhid’

Editorial team November/December 2015 Issue 30, Vol. 4 bi-monthly magazine islam today magazine intends to address the concerns and aspirations of a vibrant Muslim community by providing readers with inspiration, information, a sense of community and solutions through its unique and specialised contents. It also sets out to help Muslims and non-Muslims better understand and appreciate the nature of a dynamic faith.

Managing Director

Mohammad Saeed Bahmanpour

Chief Editor

Amir De Martino

Managing Editor

Anousheh Mireskandari

Health Editor

Laleh Lohrasbi

Art Editor

Moriam Grillo

Layout and Design

Innovative Graphics

Contact us Information

info@islam-today.net

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letters@islam-today.net

Contributions & Submissions submit@islam-today.net Subscriptions

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Cleo Cantone Craig Considine Frank Julian Gelli Harun Yahya Julia Khadija Lafene Sharaiz Chaudhry Tahereh Shafiee

Publisher: Islamic Centre of England 140 Maida Vale London, W9 1QB - UK

ISSN 2051-2503 Islamic Centre of England

2

Disclaimer: Where opinion is expressed it is that of the author and does not necessarily coincide with the editorial views of the publisher or islam today. 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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Glossary of Islamic Symbols The letter (s) after the name of the Prophet Muhammad(s) stands for the Arabic phrase sallallahu ‘alaihi wasallam, meaning: “May God bless him [Muhammad] and grant him peace”.

The letter (a) stands for the Arabic phrase ‘alayhis-salaam, ‘alayhas-salaam (feminine) and ‘alayhimus-salaam (plural) meaning respectively: (God’s) Peace be with him/ her/ or them.

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From the

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At the end of the year three

N

ovember 2012 saw the inaugural issue of islam today.

This November the magazine marks its 3rd birthday. Three years does not sound much but for all those who have been and are involved, these initial years have been of utmost importance. These have been challenging years not only for ourselves but for all Muslim communities across the world.

Despite all the difficulties, we have managed to remain remarkably positive throughout this ‘formative period’, and are looking forward to providing a more visible and positive contribution in the representation of our faith to both Muslims and non - Muslims. Our main focus to address the concerns and aspirations of a vibrant Muslim community by providing readers with inspiration, information, a sense of community has not changed. We will endeavour to provide well-thought views and opinions from a faith-based perspective to help us to further develop our critical thinking ability. Issue 30 which covers the period between the month of November and December 2015 is marked by a number of important occasions in the religious calendar of both Christians and Muslims. For the Shi’a Muslims the end of December coincides also with the end of the season of mourning in which

the Prophet Muhammad(s) grandson’s martyrdom is remembered. The birthdays of the prophets Jesus(a) and Muhammad(s) are both commemorated this year in December. The traditional celebration of Milad an- Nabi (birth of the Prophet Muhammad(s)) is expected to fall on around 29th December. Despite the attempt by some narrow-minded Muslims to declare the celebration un-Islamic, the majority of Muslims do commemorate the Milad an-Nabi in their centres, mosques and public places around the world. For Muslims this is a time to honour the last of the divine prophets by commemorating his birth, by reminding others of his beautiful persona, his character, and his exemplary actions and behaviour towards others. These celebrations are meant to reinforce the connection between the believers and the last of all the Prophets.

Poetry, eulogies and narrations about the deeds of the Prophet, form the bases of such celebrations. There is nothing irreligious about these celebrations - in fact they provide an opportunity to invite people of other faiths to learn about the life of Muhammad(s). For our part we have marked this occasion with a cover story entitled: 'Under the government of the Prophet Muhammad(s)'. In this article Dr. Craig Considine reflects upon the life of Prophet Muhammad(s) and the Qur'an, to

highlight the basis upon which the pluralistic nature of the Prophet’s state in Medina is illustrated by his covenants with people of other faiths. Dr. Considine, who is a sociologist focusing on Christian Muslim relations, is able to see through the curtains of meaningless propaganda and highlight the clear pluralistic nature of the first Islamic state in Medina. Drawing from historical accounts we can understand how respectful and inclusive the Prophet was in relation to the Christians who lived in the territories controlled by his government. These important records provide us with a blueprint of how a Muslim should conduct him/herself in relation to the followers of other faiths, especially the Abrahamic ones. The Prophet Muhammad's words are unequivocal and provide us with a tool to distinguish his true followers from those who claim to be so. Also, as another year of the Christian calendar draws to an end, we would like to take the opportunity to wish a Happy New Year to all our readers, praying that the year to come will bring more cooperation between the people of faiths and a renewed energy to continue our common struggle to make the world a better place, not for some, but for all. 

Allameh Tabataba’i: Bridging Islamic philosophy and Western thought

Allameh Sayyid Muhammad Husayn Tabataba’i is one of the most prominent contemporary philosophers in Shia Islam. He was born in 1903 in the Shadabad province of Tabriz. Tabataba’i was born into a well-known family of scholars and nobles of Iran. By the age of nine he lost both his parents and was left with his younger brother, Muhammad Hassan. One of his relatives, known as Haj-Mirza Baqer Qazi, adopted the young Allameh and his brother.

About his childhood and youth Allameh says: “In anyone’s life, there are sweet and sour moments; I especially tasted the bitterness of becoming an orphan in early age. I felt with all my being the hardship of life as an orphan and came across many painful incidents in my life, but the merciful God did not forget me, and did not leave me on my own accord even for a moment. With His divine breath he carried me through slippery moments in my life. I felt as if a hidden power absorbed me and eliminated all barriers from my path.”

His early study of Arabic and religious

“Realism is the acceptance of the reality of existence.” – Allameh Tabataba’i (1903-1981)

While in Najaf, Allameh was under financial adversity due to not receiving money from his farm in Tabriz. He had no choice but to return and for ten years in Shadabad he engaged in farming and agriculture. His son, Seyyed Abdolbaghi recalls the time: “I remember very well, my late father constantly engaging himself with work, be it in the cold winter with a coat on his shoulder in snow digging out dirt and soil. During

[Allameh’s] impact on Islamic philosophy and Shi’ite thought has been profound. During his teaching years he trained a number of philosophers, who have continued in his footsteps. The most notable of these are Seyyed Murtaza Motahari, Seyyed Hossein Nasr and Willian Chittick.

sciences in Tabriz led him to Najaf where he continued his seminary studies. He studied the core Shia education, jurisprudence and theology, but his main interest was philosophy, the intellectual sciences and Islamic mysticism. His life as a scholar and a teacher was devoted to irfan (gnosis) and philosophy.

Allameh recalls the early stage of his

6

education: “…four years passed and I did not understand what I should be studying. One day, all of a sudden I felt an inner peace. I became certain, as if I was not the same person anymore…I left all the past incidents- good or badbehind me, I cut off myself from anything and anyone, except the learned people.

I became content with the basic daily needs and gave my life for the sake of study, teaching and spreading Islamic thoughts, through teaching to Islamic students… Many nights I spent studying till morning, especially during spring and autumn, I solved many methodical questions during these times! I studied the lessons before class, so when I am face to face with my teachers, I would not have any difficulties.”

this time due to his extensive work, most of the Qanats (underground water reservoirs) and run down farms were restored, renewed and maintained.

Some new farmhouses were built and he even built a summer house within the village for family use.”

In 1946, he headed to Qom. In the beginning he was known as Qazi, after his stepfather. However as he was from

7

Allameh Tabataba’i: Bridging Islamic philosophy and Western thought

Allameh Sayyid Muhammad Husayn Tabataba’i is one of the most prominent contemporary philosophers in Shia Islam. He was born in 1903 in the Shadabad province of Tabriz. Tabataba’i was born into a well-known family of scholars and nobles of Iran. By the age of nine he lost both his parents and was left with his younger brother, Muhammad Hassan. One of his relatives, known as Haj-Mirza Baqer Qazi, adopted the young Allameh and his brother.

About his childhood and youth Allameh says: “In anyone’s life, there are sweet and sour moments; I especially tasted the bitterness of becoming an orphan in early age. I felt with all my being the hardship of life as an orphan and came across many painful incidents in my life, but the merciful God did not forget me, and did not leave me on my own accord even for a moment. With His divine breath he carried me through slippery moments in my life. I felt as if a hidden power absorbed me and eliminated all barriers from my path.”

His early study of Arabic and religious

“Realism is the acceptance of the reality of existence.” – Allameh Tabataba’i (1903-1981)

While in Najaf, Allameh was under financial adversity due to not receiving money from his farm in Tabriz. He had no choice but to return and for ten years in Shadabad he engaged in farming and agriculture. His son, Seyyed Abdolbaghi recalls the time: “I remember very well, my late father constantly engaging himself with work, be it in the cold winter with a coat on his shoulder in snow digging out dirt and soil. During

[Allameh’s] impact on Islamic philosophy and Shi’ite thought has been profound. During his teaching years he trained a number of philosophers, who have continued in his footsteps. The most notable of these are Seyyed Murtaza Motahari, Seyyed Hossein Nasr and Willian Chittick.

sciences in Tabriz led him to Najaf where he continued his seminary studies. He studied the core Shia education, jurisprudence and theology, but his main interest was philosophy, the intellectual sciences and Islamic mysticism. His life as a scholar and a teacher was devoted to irfan (gnosis) and philosophy.

Allameh recalls the early stage of his

6

education: “…four years passed and I did not understand what I should be studying. One day, all of a sudden I felt an inner peace. I became certain, as if I was not the same person anymore…I left all the past incidents- good or badbehind me, I cut off myself from anything and anyone, except the learned people.

I became content with the basic daily needs and gave my life for the sake of study, teaching and spreading Islamic thoughts, through teaching to Islamic students… Many nights I spent studying till morning, especially during spring and autumn, I solved many methodical questions during these times! I studied the lessons before class, so when I am face to face with my teachers, I would not have any difficulties.”

this time due to his extensive work, most of the Qanats (underground water reservoirs) and run down farms were restored, renewed and maintained.

Some new farmhouses were built and he even built a summer house within the village for family use.”

In 1946, he headed to Qom. In the beginning he was known as Qazi, after his stepfather. However as he was from

7

the Tabataba’i family, he preferred to be called Tabataba’i.

In Qom he started teaching in Hawza Ilmiyya (known also as the Theological College, or Divinity School); he invited and encouraged talented students of Islamic seminaries to contribute to the improvement and increase of knowledge by studying and conducting research. In 1951, when there was no scientific journal and article which met the religious needs of the Iranian people, Allameh Tabataba’i established an association to conduct research and write papers on different topics in philosophy and Islam. “…he breathed new life into the Shi’a seminaries by establishing courses on the interpretation of the Qur’an and by introducing a novel method of Quranic interpretation. He was a master of Islamic philosophy and a model of spirituality.” – Tihrani, (2011), Shining Sun Tabataba’i belonged to the school of Sadr al-Din Shirazi (Mulla Sadra). Mulla Sadra stipulated that since everything is preceded in its being by nonexistence in time, then there is no individuality of any kind, every form of existence is renewed and is therefore impermanent.

The universe is continuously renewed, ending and originating. Only God, who is infinite and exists separate from all beings, is permanent and unchanging.

Tabataba’i can be considered as a master of the Sadrian school.

Allameh was also gravely concerned with the marginalisation of Islam and its minor role in defining national culture and personal identities and

Allameh was also gravely concerned with the marginalisation of Islam and its minor role in de nin national culture and personal identities and shaping intellectual discourse during the reign of the Shah of Iran. He believed Islamic philosophy had the tools to appeal to educated Muslims and preserve the national Islamic identity against the onslaught of Western thought.

8

shaping intellectual discourse during the reign of the Shah of Iran. He believed Islamic philosophy had the tools to appeal to educated Muslims and preserve the national Islamic identity against the onslaught of Western thought. In 1958 he began correspondence and personal discussions with the French scholar of Islam, Henry Corbin.

Within two decades of discussion, Allameh successfully created an Islamic approach to comparative philosophy as the basis for dialogue and debate with Western thought. Allameh Tabataba’i soon concluded that the most important element of Western philosophy is its rooting in realism and its reliance on the realist method. It was this conclusion that led to his influential works on realism in philosophy. ‘Foundation of Realist Philosophy’, first published in 1976. Tabataba’i used the Western method of logic to legitimise Islam to westernised Muslims.

His impact on Islamic philosophy and Shi’ite thought has been profound.

During his teaching years he trained

a number of philosophers, who have continued in his footsteps. The most notable of these are Seyyed Murtaza Motahari and Seyyed Hossein Nasr and William Chittick.

Among the numerous undertakings of Allameh Tabataba’i ‘Tafsir al-Mizan’, the Qur’anic exegesis, is one of most important. Other works include ‘Comprehensible and Practical Interpretation of the Glorious Quran’, ‘Discussions and Interlocutions with Western Philosophers’, and ‘Fighting the Philosophy of Materialism.

After a life spanning approximately 80 years, thriving in academic and scientific endeavours, Allameh left the material world for the everlasting one.

The last time that he fell very ill, before going to hospital, he told his wife that he would not be coming back.

His son Abdulbaghi recalls his father’s last few days in this world: “Eight days before his death, he would not talk to anyone, all he did was to whisper ‘La elaha ellallah’. His last few days were

the most difficult ones, looking after him became much harder, he would not eat, talk to respond. He would – similar to his mentor the late Ayatollah Qazi – recite this verse of Hafiz and would cry for an hour; ‘The caravan had departed, and you are still asleep while the desert is in front of you.

When will you go? Who do you ask for direction? What will you do? How would you be?’

He passed away in 1981 and filled the hearts of the people, scientists, philosophers, and the academic community with sorrow. Allameh Tabataba’i was laid to rest near the tomb of the Hazrat Masumeh(sa) in Qom.

Reading suggestion: Tihrani, S. M. H. H. (2011). Shining Sun: In Memory of ‘Allamah Tabataba’i. London: Islamic College for Advanced Studies Publicat.

9

the Tabataba’i family, he preferred to be called Tabataba’i.

In Qom he started teaching in Hawza Ilmiyya (known also as the Theological College, or Divinity School); he invited and encouraged talented students of Islamic seminaries to contribute to the improvement and increase of knowledge by studying and conducting research. In 1951, when there was no scientific journal and article which met the religious needs of the Iranian people, Allameh Tabataba’i established an association to conduct research and write papers on different topics in philosophy and Islam. “…he breathed new life into the Shi’a seminaries by establishing courses on the interpretation of the Qur’an and by introducing a novel method of Quranic interpretation. He was a master of Islamic philosophy and a model of spirituality.” – Tihrani, (2011), Shining Sun Tabataba’i belonged to the school of Sadr al-Din Shirazi (Mulla Sadra). Mulla Sadra stipulated that since everything is preceded in its being by nonexistence in time, then there is no individuality of any kind, every form of existence is renewed and is therefore impermanent.

The universe is continuously renewed, ending and originating. Only God, who is infinite and exists separate from all beings, is permanent and unchanging.

Tabataba’i can be considered as a master of the Sadrian school.

Allameh was also gravely concerned with the marginalisation of Islam and its minor role in defining national culture and personal identities and

Allameh was also gravely concerned with the marginalisation of Islam and its minor role in de nin national culture and personal identities and shaping intellectual discourse during the reign of the Shah of Iran. He believed Islamic philosophy had the tools to appeal to educated Muslims and preserve the national Islamic identity against the onslaught of Western thought.

8

shaping intellectual discourse during the reign of the Shah of Iran. He believed Islamic philosophy had the tools to appeal to educated Muslims and preserve the national Islamic identity against the onslaught of Western thought. In 1958 he began correspondence and personal discussions with the French scholar of Islam, Henry Corbin.

Within two decades of discussion, Allameh successfully created an Islamic approach to comparative philosophy as the basis for dialogue and debate with Western thought. Allameh Tabataba’i soon concluded that the most important element of Western philosophy is its rooting in realism and its reliance on the realist method. It was this conclusion that led to his influential works on realism in philosophy. ‘Foundation of Realist Philosophy’, first published in 1976. Tabataba’i used the Western method of logic to legitimise Islam to westernised Muslims.

His impact on Islamic philosophy and Shi’ite thought has been profound.

During his teaching years he trained

a number of philosophers, who have continued in his footsteps. The most notable of these are Seyyed Murtaza Motahari and Seyyed Hossein Nasr and William Chittick.

Among the numerous undertakings of Allameh Tabataba’i ‘Tafsir al-Mizan’, the Qur’anic exegesis, is one of most important. Other works include ‘Comprehensible and Practical Interpretation of the Glorious Quran’, ‘Discussions and Interlocutions with Western Philosophers’, and ‘Fighting the Philosophy of Materialism.

After a life spanning approximately 80 years, thriving in academic and scientific endeavours, Allameh left the material world for the everlasting one.

The last time that he fell very ill, before going to hospital, he told his wife that he would not be coming back.

His son Abdulbaghi recalls his father’s last few days in this world: “Eight days before his death, he would not talk to anyone, all he did was to whisper ‘La elaha ellallah’. His last few days were

the most difficult ones, looking after him became much harder, he would not eat, talk to respond. He would – similar to his mentor the late Ayatollah Qazi – recite this verse of Hafiz and would cry for an hour; ‘The caravan had departed, and you are still asleep while the desert is in front of you.

When will you go? Who do you ask for direction? What will you do? How would you be?’

He passed away in 1981 and filled the hearts of the people, scientists, philosophers, and the academic community with sorrow. Allameh Tabataba’i was laid to rest near the tomb of the Hazrat Masumeh(sa) in Qom.

Reading suggestion: Tihrani, S. M. H. H. (2011). Shining Sun: In Memory of ‘Allamah Tabataba’i. London: Islamic College for Advanced Studies Publicat.

9

Art Editor Moriam Grillo

Glass One to One with Richie Alli

Richie Alli is a British glass artist based in Gloucester. Born in 1985, Alli studied Applied Arts at Plymouth College of Art and graduated in 2009. In the same year Alli began employment at LoCo glass in Cirencester. It is during this time that Alli started to develop his own designs and realise a love of glass sculpture.

I first came across his work at a craft fair in Harrogate and was immediately captivated. So much so that my windowsill is now home to one of his pieces. Watching the light flow through it daily gives me immense pleasure. In the flesh, his pieces convey a subtlety and beauty which I can only describe as breathtaking.

Alli admits to being overwhelmed by the love of his craft. “I have always had a fascination with the optical and translu-cent qualities of glass,” he says.

It is a craft which bears testimony to a love of nature. Many of Alli’s works resemble specific natural forms, such as triffids, cacti and spondylus, which are also known as thorny oysters. For this work Alli developed a process of over-layering coloured glass in its molten state, and when the glass has cooled, using a diamond wheel to carve through the layers to reveal what lies beneath.

As Alli gained further mastery over his craft, his work developed in other ways.

In more recent pieces Alli has taken a more radical approach. His current

work explores the process of putting greater emphasis on the making rather than on the form itself, allowing Alli to reflect on deeper concerns around sculpture.

By investigating the latent qualities of glass in using a mixture of traditional and contemporary, hot and cold glassmaking techniques his new work pushes the boundaries of this material, with molten glass being hammered over a bed of nails before being formed into a vessel. The result is a range of organic and free forms which are a refreshing development from his earlier work. I met up with Alli at his studio.

After studying Applied Arts, what made you choose glass as your medium of choice and not something else?

I was instantly mesmerised by the material and the endless possibilities it offered to a developing artist like myself.

In its molten state the glass behaves like syrup on a spoon, needing constant turning to be kept under control. I embraced the challenge of controlling the glass in its molten state to achieve the designs in my mind’s eye.

Your work is incredibly intricate, how are the pieces constructed?

Each piece is hand shaped and blown from a ball of molten glass. After the piece has cooled, a mixture of coldworking techniques, including diamond wheel carving, sandblasting and brush polishing are used. A lot of my work relies heavily on overlay techniques.

The resulting glass often contrasts from sandblasted to polished surfaces. The overall finish is tactile.

What is it that you feel your work expresses?

My work has been greatly inspired by the world around me; I look to the ephemeral landscapes and try to capture their transformation. My organic forms mirror those found in nature with their curved rounded edges. Most of my work varies between free and structured forms.

Your structured work has a very geometric feel, what inspired them?

In Memoriam: Painting Lubna Agha 1949 - 2012

My work has a strong connection with nature; I often mimic the patterns on the surfaces of my work. For my spondylus range I have used geometric lines inspired by the shells they were named after. I have applied them to the curved surfaces which resulted in the spiky form you see.

Your current work is very different visually, what made you take this direction?

In my most current work I have abandoned the cutting technique in favour of free blown forms. Cutting allows me to refinish and get precise lines where I want them. In my new work I’m still adding texture onto the surfaces but applying it while the glass is hot. For me it’s a new challenge and avenue of exploration.

“Richie’s collections are a subtle statement about balance, texture, form and colour. Utilising traditional glass making skills, he creates handcrafted sculptures and vessels that evoke touch from the admirers. His designs draw inspiration from the world around him taking details from nature, colour, pattern and texture. Paying attention to detail, he uses his exemplary skills, and exquisite craftsmanship to shape every object in the making until its inherent beauty is revealed.” -Treniq.com

“Her work resists categorisation.

Deeply rooted in her personal history, the work is not constrained in the rigid constructions of a traditional heritage.

The result is a contemporary visual language that is compelling, richly aesthetic, and stirring to the spirit.”

Lubna Agha was an American painter of Pakistani origin. Born Lubna Latif in Pakistan in 1949, Agha graduated from art chool in Karachi in 1967.

Agha knew she wanted to be an artist from a young age, and after her graduation, Agha taught at the Imam Ali Central Institute of Art for a short period before beginning her formal career.

Her artistic work dates from the late 1960s to her demise in 2012. Her artistic journey ranged from the figure to non-figurative, from what is apparent towards abstraction. The main body of her work being made up of colourful compositions reflects her personal, political and religious feelings.

“My technique involves tiny brush strokes and lines in close proximity to create a sense of ‘activity’ when the paintings are examined closely. From a distance, however, they give the perception of ‘sublimeness’. These qualities permeate traditional Islamic art.

Applying these innumerable points and strokes have an esoteric and meditative quality for me — that of how each atom exists in its own right and collectively come together to shape the universe.

Each dot can also be a breath or a fleeting thought that comes together to form our existence.” - Lubna Agha Agha is most famous for her ‘White’ series created in the 1970s. This work shows a marked shift in her style, reflecting a range of work both abstract and minimalist in its presentation. From here on, her paintings are made up of a repetition of colourful punctuations or pixels which culminate in a complex yet

simple story of searching.

Agha’s work is highly reflective of her personal journey as an artist whose experience blends two cultures in an attempt to find meaning. Agha emigrated to America in 1981 although she was at the height of her career in Pakistan. It marked an emotive transition, apparent in her new work, which began to show feelings of alienation.

Despite this, her work also reflected a clear marriage between her roots and her new life in the west, a harmonious integration of themes from traditional Islamic art and modern painting styles in keeping with Dutch abstraction.

“The images that shape my American Pakistani art have been hovering at the outer edges of my consciousness for several years. It took a casual trip to North Africa for everything to take on a new clarity in my imagination. My inspi-

ration stems from visual images that once were seen daily but are now part of history. In my Pakistani paintings, the forms and elements I draw upon become seeds for stimulation. The aim is not to capture those images faithfully, but use them as triggers to take me on paths all my own.” - Lubna Agha It is Agha’s work from the final chapter of her life which most intrigues me.

The homogeny of several decades of thought, feelings and reflections are apparent in her final paintings. Not aware that her time in this world was coming to an end, her paintings depict her journeys through Morocco and Turkey and tell a story of the beauty and intrigue she experienced there.

In 2012, a retrospective of Agha’s work was featured in an exhibition at the University of Oklahoma.

Art Editor Moriam Grillo

Glass One to One with Richie Alli

Richie Alli is a British glass artist based in Gloucester. Born in 1985, Alli studied Applied Arts at Plymouth College of Art and graduated in 2009. In the same year Alli began employment at LoCo glass in Cirencester. It is during this time that Alli started to develop his own designs and realise a love of glass sculpture.

I first came across his work at a craft fair in Harrogate and was immediately captivated. So much so that my windowsill is now home to one of his pieces. Watching the light flow through it daily gives me immense pleasure. In the flesh, his pieces convey a subtlety and beauty which I can only describe as breathtaking.

Alli admits to being overwhelmed by the love of his craft. “I have always had a fascination with the optical and translu-cent qualities of glass,” he says.

It is a craft which bears testimony to a love of nature. Many of Alli’s works resemble specific natural forms, such as triffids, cacti and spondylus, which are also known as thorny oysters. For this work Alli developed a process of over-layering coloured glass in its molten state, and when the glass has cooled, using a diamond wheel to carve through the layers to reveal what lies beneath.

As Alli gained further mastery over his craft, his work developed in other ways.

In more recent pieces Alli has taken a more radical approach. His current

work explores the process of putting greater emphasis on the making rather than on the form itself, allowing Alli to reflect on deeper concerns around sculpture.

By investigating the latent qualities of glass in using a mixture of traditional and contemporary, hot and cold glassmaking techniques his new work pushes the boundaries of this material, with molten glass being hammered over a bed of nails before being formed into a vessel. The result is a range of organic and free forms which are a refreshing development from his earlier work. I met up with Alli at his studio.

After studying Applied Arts, what made you choose glass as your medium of choice and not something else?

I was instantly mesmerised by the material and the endless possibilities it offered to a developing artist like myself.

In its molten state the glass behaves like syrup on a spoon, needing constant turning to be kept under control. I embraced the challenge of controlling the glass in its molten state to achieve the designs in my mind’s eye.

Your work is incredibly intricate, how are the pieces constructed?

Each piece is hand shaped and blown from a ball of molten glass. After the piece has cooled, a mixture of coldworking techniques, including diamond wheel carving, sandblasting and brush polishing are used. A lot of my work relies heavily on overlay techniques.

The resulting glass often contrasts from sandblasted to polished surfaces. The overall finish is tactile.

What is it that you feel your work expresses?

My work has been greatly inspired by the world around me; I look to the ephemeral landscapes and try to capture their transformation. My organic forms mirror those found in nature with their curved rounded edges. Most of my work varies between free and structured forms.

Your structured work has a very geometric feel, what inspired them?

In Memoriam: Painting Lubna Agha 1949 - 2012

My work has a strong connection with nature; I often mimic the patterns on the surfaces of my work. For my spondylus range I have used geometric lines inspired by the shells they were named after. I have applied them to the curved surfaces which resulted in the spiky form you see.

Your current work is very different visually, what made you take this direction?

In my most current work I have abandoned the cutting technique in favour of free blown forms. Cutting allows me to refinish and get precise lines where I want them. In my new work I’m still adding texture onto the surfaces but applying it while the glass is hot. For me it’s a new challenge and avenue of exploration.

“Richie’s collections are a subtle statement about balance, texture, form and colour. Utilising traditional glass making skills, he creates handcrafted sculptures and vessels that evoke touch from the admirers. His designs draw inspiration from the world around him taking details from nature, colour, pattern and texture. Paying attention to detail, he uses his exemplary skills, and exquisite craftsmanship to shape every object in the making until its inherent beauty is revealed.” -Treniq.com

“Her work resists categorisation.

Deeply rooted in her personal history, the work is not constrained in the rigid constructions of a traditional heritage.

The result is a contemporary visual language that is compelling, richly aesthetic, and stirring to the spirit.”

Lubna Agha was an American painter of Pakistani origin. Born Lubna Latif in Pakistan in 1949, Agha graduated from art chool in Karachi in 1967.

Agha knew she wanted to be an artist from a young age, and after her graduation, Agha taught at the Imam Ali Central Institute of Art for a short period before beginning her formal career.

Her artistic work dates from the late 1960s to her demise in 2012. Her artistic journey ranged from the figure to non-figurative, from what is apparent towards abstraction. The main body of her work being made up of colourful compositions reflects her personal, political and religious feelings.

“My technique involves tiny brush strokes and lines in close proximity to create a sense of ‘activity’ when the paintings are examined closely. From a distance, however, they give the perception of ‘sublimeness’. These qualities permeate traditional Islamic art.

Applying these innumerable points and strokes have an esoteric and meditative quality for me — that of how each atom exists in its own right and collectively come together to shape the universe.

Each dot can also be a breath or a fleeting thought that comes together to form our existence.” - Lubna Agha Agha is most famous for her ‘White’ series created in the 1970s. This work shows a marked shift in her style, reflecting a range of work both abstract and minimalist in its presentation. From here on, her paintings are made up of a repetition of colourful punctuations or pixels which culminate in a complex yet

simple story of searching.

Agha’s work is highly reflective of her personal journey as an artist whose experience blends two cultures in an attempt to find meaning. Agha emigrated to America in 1981 although she was at the height of her career in Pakistan. It marked an emotive transition, apparent in her new work, which began to show feelings of alienation.

Despite this, her work also reflected a clear marriage between her roots and her new life in the west, a harmonious integration of themes from traditional Islamic art and modern painting styles in keeping with Dutch abstraction.

“The images that shape my American Pakistani art have been hovering at the outer edges of my consciousness for several years. It took a casual trip to North Africa for everything to take on a new clarity in my imagination. My inspi-

ration stems from visual images that once were seen daily but are now part of history. In my Pakistani paintings, the forms and elements I draw upon become seeds for stimulation. The aim is not to capture those images faithfully, but use them as triggers to take me on paths all my own.” - Lubna Agha It is Agha’s work from the final chapter of her life which most intrigues me.

The homogeny of several decades of thought, feelings and reflections are apparent in her final paintings. Not aware that her time in this world was coming to an end, her paintings depict her journeys through Morocco and Turkey and tell a story of the beauty and intrigue she experienced there.

In 2012, a retrospective of Agha’s work was featured in an exhibition at the University of Oklahoma.

The Place to Be The Museum of Islamic Ceramics Cairo - Egypt

Upholding Heritage With the intention of developing and upholding the traditional arts of Islamic lands, Prince Charles set up the Prince’s Trust in 2004. VITA, the Visual Islamic

Addendum Umayyad Qur’an, one of the earliest recorded examples of the use of vowels and consonants

Just before the third anniversary of the revolution that overthrew Hosni

and Traditional Arts programme, is run by the Prince’s School in London.

It offers students the opportunity to rediscover the traditional arts and make a practical contribution to their continued presence in modern society.

The latest work of the trust was a weeklong Masterclass with Mughal fresco painter Ustad Saif-Ur-Rahman, teaching the fundamental art of Naqqashi, the

Mubarak, a car bomb meant for police headquarters across the road, exploded in front of the Museum of Islamic Art in Cairo.

Almost everything in the museum has since been moved out. The bombing had a devastating impact on the collection of artefacts housed on the

art of drawing biomorphic patterns in South-Asian style.

‘The Sacred Arts of Islam’, another teaching course offered an experience of Islam through the beauty of its arts.

Artists and teachers from Pakistan, Bangladesh, Iran, France, Poland and the UK, many of whom are alumnae of The Prince’s School of Traditional Arts, have contributed to this event.

111-year-old site.

But, to the surprise of many, an 8th century Umayyad era Qur’an in the direct line of fire, emerged completely unscathed from the blast. The museum’s director, Ahmed el-Shoky, described it as ‘a miracle’.

Launched in February 1999, the Museum of Islamic Ceramics is located in the Prince Amr Ibrahim Palace which is on the Nile in the Zamalek District of Gezira Island. The palace, which was built in 1921, houses an array of ceramic art ranging from the post-Pharaonic era to the twentieth century. The earliest of them are two eighth century clay Umayyad oil lamps. Several rooms within the palace have been used to display a collection covering the wealth of Islamic heritage from latter day Persia

to Andalucia.

An entire room is filled with a collection of 17th and 18th century Iznik ceramics, and another with pieces from the Umayyad period through to the Ottoman. Halls are decorated with fine 16th and 17th century Iznik jugs as well as Mameluke and Persian pieces from the 14th century. The contemporary Turkish wall tiles and the friezes have been copied from the Alhambra Palace in Grenada.

The Museum of Islamic Ceramics 1 Al Sheikh Al Marsafi, Cairo Governorate, Egypt The museum opens from 10am to 1.30pm and from 6 to 10pm daily.

Moriam Grillo is an international artist. She holds Bachelor degrees in Photography & Film and Ceramics, her current projects include a commission for the Queen Elizabeth hospital in Birmingham.

The Place to Be The Museum of Islamic Ceramics Cairo - Egypt

Upholding Heritage With the intention of developing and upholding the traditional arts of Islamic lands, Prince Charles set up the Prince’s Trust in 2004. VITA, the Visual Islamic

Addendum Umayyad Qur’an, one of the earliest recorded examples of the use of vowels and consonants

Just before the third anniversary of the revolution that overthrew Hosni

and Traditional Arts programme, is run by the Prince’s School in London.

It offers students the opportunity to rediscover the traditional arts and make a practical contribution to their continued presence in modern society.

The latest work of the trust was a weeklong Masterclass with Mughal fresco painter Ustad Saif-Ur-Rahman, teaching the fundamental art of Naqqashi, the

Mubarak, a car bomb meant for police headquarters across the road, exploded in front of the Museum of Islamic Art in Cairo.

Almost everything in the museum has since been moved out. The bombing had a devastating impact on the collection of artefacts housed on the

art of drawing biomorphic patterns in South-Asian style.

‘The Sacred Arts of Islam’, another teaching course offered an experience of Islam through the beauty of its arts.

Artists and teachers from Pakistan, Bangladesh, Iran, France, Poland and the UK, many of whom are alumnae of The Prince’s School of Traditional Arts, have contributed to this event.

111-year-old site.

But, to the surprise of many, an 8th century Umayyad era Qur’an in the direct line of fire, emerged completely unscathed from the blast. The museum’s director, Ahmed el-Shoky, described it as ‘a miracle’.

Launched

in

February

1999,

the Museum of Islamic Ceramics is located in the Prince Amr Ibrahim Palace which is on the Nile in the Zamalek District of Gezira Island. The palace, which was built in 1921, houses an array of ceramic art ranging from the post-Pharaonic era to the twentieth century. The earliest of them are two eighth century clay Umayyad oil lamps. Several rooms within the palace have been used to display a collection covering the wealth of Islamic heritage from latter day Persia to Andalucia. An entire

room is filled with a collec-tion of 17th and 18th century Iznik ceramics, and another with pieces from the Umayyad period through to the Ottoman. Halls are decorated with fine 16th and 17th century Iznik jugs as well as Mameluke and Persian pieces from the 14th century. The contemporary Turkish wall tiles and the friezes have been copied from the Alhambra Palace in Grenada.

The Museum of Islamic Ceramics 1 Al Sheikh Al Marsafi, Cairo Governorate, Egypt The museum opens from 10am to 1.30pm and from 6 to 10pm daily.

Moriam Grillo is an international artist. She holds Bachelor degrees in Photography & Film and Ceramics, her current projects include a commission for the Queen Elizabeth hospital in Birmingham.

Tahereh Shafiee reviews the work of an Iranian comic artist who believes comics can play important role in opening dialogue among people of faiths

“

The Comic industry has audience from all ages, all religions and cultures. I see Comics as a great tool for all people to share their ideas and thoughts. It’s faster to produce than animation and the concepts can also be used in the animation and film industry.” - Mahdi Tabatabaie Yazdi

In the Western world when we talk about comics the first thing that comes to mind is the famous ‘Marvels’ comic book action adventures. For generations we were barraged with stories of heroic characters (mainly Americans) that singlehandedly save the world from total destruction. Even infrequent

non-American comic heroes, for some reason, have followed on with the same message, reproducing looks as well as storylines.

There is no doubt that at present the entertainment industry is dominated by powerful countries and the production

of comics sees the new generation as end users, impacting on them culturally with satire, fiction or other genres.

The impact that such comics can have on our children must not be played down. They have the ability to form the child’s character through narratives

that are both dangerous and unreal.

I have recently come across the work of a young Iranian comic artist with a different twist. Mahdi Tabatabaie Yazdi is an enthusiastic Iranian comic artist. He was born in Mashhad in Iran.

Although he holds a bachelors degree

in architecture, his personal passion is in comics and visual arts.

His work struck me at first because comics are not exactly a common phenomenon among Iranian artists.

For the last couple of years however he has pursued his childhood passion

Tahereh Shafiee reviews the work of an Iranian comic artist who believes comics can play important role in opening dialogue among people of faiths

“

The Comic industry has audience from all ages, all religions and cultures. I see Comics as a great tool for all people to share their ideas and thoughts. It’s faster to produce than animation and the concepts can also be used in the animation and film industry.” - Mahdi Tabatabaie Yazdi

In the Western world when we talk about comics the first thing that comes to mind is the famous ‘Marvels’ comic book action adventures. For generations we were barraged with stories of heroic characters (mainly Americans) that singlehandedly save the world from total destruction. Even infrequent

non-American comic heroes, for some reason, have followed on with the same message, reproducing looks as well as storylines.

There is no doubt that at present the entertainment industry is dominated by powerful countries and the production

of comics sees the new generation as end users, impacting on them culturally with satire, fiction or other genres.

The impact that such comics can have on our children must not be played down. They have the ability to form the child’s character through narratives

that are both dangerous and unreal.

I have recently come across the work of a young Iranian comic artist with a different twist. Mahdi Tabatabaie Yazdi is an enthusiastic Iranian comic artist. He was born in Mashhad in Iran.

Although he holds a bachelors degree

in architecture, his personal passion is in comics and visual arts.

His work struck me at first because comics are not exactly a common phenomenon among Iranian artists.

For the last couple of years however he has pursued his childhood passion

as a comic artist and finally this year launched his dream project under the title ‘salamcomics’.

in his comic books. In ‘The Signs’ he presents the subject of the existence of God through a six-page comic where a playful character is able to put his argu-

convince children to become suicide bombers? Tabatabaie uses the parody of a machine capable of turning young people into suicide bombers.

What makes his comics different from In the short period he has other comic scripts is his been online, his comics have Islamic take on tackling received many commendadifferent issues. Tabatations from Christians and baei passionately believes There is no doubt that at present the Muslims or from those who in using comics as a tool to entertainment industry is dominated by simply look for ways to have dialogue with people powerful countries and the production of understand the problems of of other faiths. “Having today’s world. dialogue is particularly comics sees the new generation as end users, important today as we live The Muslim community impactin on them culturall ith satire ction in a world with growing needs more youth like or other genres.

Islamophobia and our Tabatabaie. He represents children and teenagers the power of innovative need some art forms such minds capable of thinking as comics to teach them outside the box, providing an about faith and positive values in a way alternative and refreshing narrative for ment across for the existence of God. that is more appealing to the youngest youth.

His art has a purpose not only to ‘The chocolate town’, another fictional generations,” he says. educate but to build bridges and break story, is on theological content based down walls of distrust.

His love and passion in introducing on the Abrahamic religions and why we Islam to the youth is admirable. should follow prophets.

Like many other young artists of Through his comics he tells stories of today, Tabatabaie has found it hard to One of his more popular sketches God, prophets and saints. When I asked obtain financial backing to allow him is ‘The suicide’.

This is a twelve page him what makes his comics different to properly take off. Despite this he is comic sketch addressing the radicalisato other Islamic comics created by determined to march on driven by his tion of Muslim youth at the hands of artists in the West, he said: “Some belief that “the world needs comics as extremists, drawing on current events.

Muslims have produced comics copying they can help to dialogue and share In this book he criticises the extrem‘American super hero’ ideas, comics ideas with ease.” He is hoping that with ists by showing young recruits being that are tailored for Western audihelp from the Muslim community, he indoctrinated by extremist elements, ences with a western point of view, in will be able to pursue his dream and who want to turn them into suicide which they only changed a few aspects produce more Islamic comics. bombers. of characters; for example changing Tabatabaie looks into social events names to Islamic names or adding to get inspiration for his comics. For headscarves for female characters,…

To find out more about Mahdi Tabatabaie example, ‘The suicide’ was based on a but in my opinion we should use our Yazdi work and ways to help his project documentary film by Sharmeen ObaidIslamic stories to present our beliefs in please visit: Chinoy. Sharmeen tackles a terrifying a completely new way.” www.salamcomics.com www.facebook.com/salamcomics question: How do the extremists One can easily see the Islamic element

6

7

as a comic artist and finally this year launched his dream project under the title ‘salamcomics’.

in his comic books. In ‘The Signs’ he presents the subject of the existence of God through a six-page comic where a playful character is able to put his argu-

convince children to become suicide bombers? Tabatabaie uses the parody of a machine capable of turning young people into suicide bombers.

What makes his comics different from In the short period he has other comic scripts is his been online, his comics have Islamic take on tackling received many commendadifferent issues. Tabatations from Christians and baei passionately believes There is no doubt that at present the Muslims or from those who in using comics as a tool to entertainment industry is dominated by simply look for ways to have dialogue with people powerful countries and the production of understand the problems of of other faiths. “Having today’s world. dialogue is particularly comics sees the new generation as end users, important today as we live The Muslim community impactin on them culturall ith satire ction in a world with growing needs more youth like or other genres.

Islamophobia and our Tabatabaie. He represents children and teenagers the power of innovative need some art forms such minds capable of thinking as comics to teach them outside the box, providing an about faith and positive values in a way alternative and refreshing narrative for ment across for the existence of God. that is more appealing to the youngest youth.

His art has a purpose not only to ‘The chocolate town’, another fictional generations,” he says. educate but to build bridges and break story, is on theological content based down walls of distrust.

His love and passion in introducing on the Abrahamic religions and why we Islam to the youth is admirable. should follow prophets.

Like many other young artists of Through his comics he tells stories of today, Tabatabaie has found it hard to One of his more popular sketches God, prophets and saints. When I asked obtain financial backing to allow him is ‘The suicide’.

This is a twelve page him what makes his comics different to properly take off. Despite this he is comic sketch addressing the radicalisato other Islamic comics created by determined to march on driven by his tion of Muslim youth at the hands of artists in the West, he said: “Some belief that “the world needs comics as extremists, drawing on current events.

Muslims have produced comics copying they can help to dialogue and share In this book he criticises the extrem‘American super hero’ ideas, comics ideas with ease.” He is hoping that with ists by showing young recruits being that are tailored for Western audihelp from the Muslim community, he indoctrinated by extremist elements, ences with a western point of view, in will be able to pursue his dream and who want to turn them into suicide which they only changed a few aspects produce more Islamic comics. bombers. of characters; for example changing Tabatabaie looks into social events names to Islamic names or adding to get inspiration for his comics. For headscarves for female characters,…

To find out more about Mahdi Tabatabaie example, ‘The suicide’ was based on a but in my opinion we should use our Yazdi work and ways to help his project documentary film by Sharmeen ObaidIslamic stories to present our beliefs in please visit: Chinoy. Sharmeen tackles a terrifying a completely new way.” www.salamcomics.com www.facebook.com/salamcomics question: How do the extremists One can easily see the Islamic element

6

7

Feature

The Qur’an as a

Historical Document Apart from its liturgical dimension the Holy Qur’an is one the primary sources for the Islamic belief system and as Sharaiz Chaudhry explains it is also an important source of history to understand the developments of the first Muslim community

8

T

he Qur’an is an indispensable historical source that sheds light on the evolving dynamics of the Prophet’s life. The Qur’an provides more information than simply referring to particular events. By dividing the Qur’an into its Makkan and Medinan revelations, which constitute the first thirteen and final ten years of the Prophet’s life respectively, it is possible to see how Islam developed as a message from its inception on Jabal an-Nour (the Mountain of Light) to the Prophet’s death. A historical analysis of the Qur’an reflects the changing dynamics of this period and provides an understanding of the Prophet’s life and how he interacted with his followers and those who opposed him.

The Makkan Period

The content and language used in the Qur’an shows that the Islamic movement was in its initial phase during the Makkan period. Following the first revelation the Prophet Muhammad(s) was told to preach to the Quraish. In some senses the revelation at this preliminary stage was not new, but rather followed the message brought down by previous prophets. They focused on traditional tenets of monotheism, introducing them to a new audience - the Arabs.

The most important of these ideas was the belief in God and His unity.

While the Makkans had a vague understanding of God, believing that He was the ‘High God’ and Creator, they did not see this as something that affected their lives or actions. The Qur’an, in chapter al-‘Alaq, (The Clot of Blood) emphasises the blessings that God had bestowed upon man by creating and guiding him from the outset. Thus, it provided a more precise understanding of God, showing that He was, first and foremost, ar-Rahman (The Compassionate). In return for His generosity, people are ordered to worship Him. Belief in a god was no longer considered inconsequential and required purification. The above two points are condensed into the chapter Quraish, which outlines God’s blessings on the tribe and in return tells them to worship

Him. Finally, the Qur’an introduced the concept of accountability on the Day of Judgement, where everyone would be tried according to his or her actions.

This was completely alien to the Arabs, who had a vivid awareness of mortality in their uncompromising environment.

Thus, revelations in the Makkan period primarily focused on introducing new concepts to the Arabs and explaining the theological foundations of Islam.

The language used in these chapters was passionate, aiming to shock and wake the people from their spiritual slumber.

Furthermore, it often addressed the people in general, reflecting the broad audience it targeted. This suggests that the Qur’an was being used as a tool to attract people’s attention and indeed, there are many examples of where it succeeded in doing this. The Qur’an was particularly effective in attracting the downtrodden and the youth. They found it more difficult to ignore the warnings and hopes so eloquently spoken about in the revelation to Muhammad that they readily converted.

The language and nature of revelation in the Makkan period therefore reflects the position of Islam at this preliminary stage, and sought to introduce the key ideas in a way that would draw people towards it.

Opposition in Makkah

One of the Qur’an’s most fascinating elements is that rather than providing a monologue of information, it establishes a dialogue with its opponents. It therefore provides some valuable historical insight into the nature of the opposition that the Prophet Muhammad(s) faced during his time in Makkah. One element of this was the personal attacks against the Prophet’s self. On several occasions, revelation reassures Muhammad(s) that these accusations are baseless. Apart from such personal insults, the Qur’an shows that the Quraish intellectually opposed the message. The Last Day in particular was a point of contention.

While the idolaters would reject the possibility and mock Muhammad(s) to hasten it, the Qur’an would tell them that it was inevitable. Additionally,

they would ask the Prophet to perform miracles to prove his prophecy, to which the Qur’an would respond by pointing to the already present miracles, such as Creation. Parts of chapters al-Isra and al-Kahf came in the context of such intellectual challenges, as they were revealed to answer questions that the Quraish received from the Jews to test Muhammad. The Qur’an’s willingness to engage the disbelievers provides useful historical information that offers an insight into the nature of debate during this period. The Qur’an also reflects the changing mood within Makkah and the growing oppression and hostility towards the Muslims. One aspect of this is its strong response to the disbelievers, warning them of the punishment they will face for their intransigence. As the Makkan period continued, more parallels were drawn between the contemporary situation and that of previous prophets. This acted as a warning for the oppressors, while encouraging the Muslims to practise patience. The language used, in particular by switching the verb tenses (al-iltifaat), created a direct link between these historical events and the contemporary situation. The Qur’an therefore exposes the devastating effects that the revelation had on the status quo.

It reflects the changing relationship between the Muslims and idolaters in Makkah as the former began to shake the foundations on which Arab society was built.

The Medinan Period

Following the hijra, the dynamics of the Islamic movement fundamentally changed and this was reflected in the Qur’an. The Muslims were now a majority and the Prophet was the political as well as spiritual leader. Revelation took a more rational tone, focusing on the political situation and challenges facing the community. One key change in this regard was that revelation sometimes referred to specific events, unlike in Makkah. The language was far more specific, focusing on particular legislative issues and addressing the believers and People of the Book rather

9

Feature

The Qur’an as a

Historical Document Apart from its liturgical dimension the Holy Qur’an is one the primary sources for the Islamic belief system and as Sharaiz Chaudhry explains it is also an important source of history to understand the developments of the first Muslim community

8

T

he Qur’an is an indispensable historical source that sheds light on the evolving dynamics of the Prophet’s life. The Qur’an provides more information than simply referring to particular events. By dividing the Qur’an into its Makkan and Medinan revelations, which constitute the first thirteen and final ten years of the Prophet’s life respectively, it is possible to see how Islam developed as a message from its inception on Jabal an-Nour (the Mountain of Light) to the Prophet’s death. A historical analysis of the Qur’an reflects the changing dynamics of this period and provides an understanding of the Prophet’s life and how he interacted with his followers and those who opposed him.

The Makkan Period

The content and language used in the Qur’an shows that the Islamic movement was in its initial phase during the Makkan period. Following the first revelation the Prophet Muhammad(s) was told to preach to the Quraish. In some senses the revelation at this preliminary stage was not new, but rather followed the message brought down by previous prophets. They focused on traditional tenets of monotheism, introducing them to a new audience - the Arabs.

The most important of these ideas was the belief in God and His unity.

While the Makkans had a vague understanding of God, believing that He was the ‘High God’ and Creator, they did not see this as something that affected their lives or actions. The Qur’an, in chapter al-‘Alaq, (The Clot of Blood) emphasises the blessings that God had bestowed upon man by creating and guiding him from the outset. Thus, it provided a more precise understanding of God, showing that He was, first and foremost, ar-Rahman (The Compassionate). In return for His generosity, people are ordered to worship Him. Belief in a god was no longer considered inconsequential and required purification. The above two points are condensed into the chapter Quraish, which outlines God’s blessings on the tribe and in return tells them to worship

Him. Finally, the Qur’an introduced the concept of accountability on the Day of Judgement, where everyone would be tried according to his or her actions.

This was completely alien to the Arabs, who had a vivid awareness of mortality in their uncompromising environment.

Thus, revelations in the Makkan period primarily focused on introducing new concepts to the Arabs and explaining the theological foundations of Islam.

The language used in these chapters was passionate, aiming to shock and wake the people from their spiritual slumber.

Furthermore, it often addressed the people in general, reflecting the broad audience it targeted. This suggests that the Qur’an was being used as a tool to attract people’s attention and indeed, there are many examples of where it succeeded in doing this. The Qur’an was particularly effective in attracting the downtrodden and the youth. They found it more difficult to ignore the warnings and hopes so eloquently spoken about in the revelation to Muhammad that they readily converted.

The language and nature of revelation in the Makkan period therefore reflects the position of Islam at this preliminary stage, and sought to introduce the key ideas in a way that would draw people towards it.

Opposition in Makkah

One of the Qur’an’s most fascinating elements is that rather than providing a monologue of information, it establishes a dialogue with its opponents. It therefore provides some valuable historical insight into the nature of the opposition that the Prophet Muhammad(s) faced during his time in Makkah. One element of this was the personal attacks against the Prophet’s self. On several occasions, revelation reassures Muhammad(s) that these accusations are baseless. Apart from such personal insults, the Qur’an shows that the Quraish intellectually opposed the message. The Last Day in particular was a point of contention.

While the idolaters would reject the possibility and mock Muhammad(s) to hasten it, the Qur’an would tell them that it was inevitable. Additionally,

they would ask the Prophet to perform miracles to prove his prophecy, to which the Qur’an would respond by pointing to the already present miracles, such as Creation. Parts of chapters al-Isra and al-Kahf came in the context of such intellectual challenges, as they were revealed to answer questions that the Quraish received from the Jews to test Muhammad. The Qur’an’s willingness to engage the disbelievers provides useful historical information that offers an insight into the nature of debate during this period. The Qur’an also reflects the changing mood within Makkah and the growing oppression and hostility towards the Muslims. One aspect of this is its strong response to the disbelievers, warning them of the punishment they will face for their intransigence. As the Makkan period continued, more parallels were drawn between the contemporary situation and that of previous prophets. This acted as a warning for the oppressors, while encouraging the Muslims to practise patience. The language used, in particular by switching the verb tenses (al-iltifaat), created a direct link between these historical events and the contemporary situation. The Qur’an therefore exposes the devastating effects that the revelation had on the status quo.

It reflects the changing relationship between the Muslims and idolaters in Makkah as the former began to shake the foundations on which Arab society was built.

The Medinan Period

Following the hijra, the dynamics of the Islamic movement fundamentally changed and this was reflected in the Qur’an. The Muslims were now a majority and the Prophet was the political as well as spiritual leader. Revelation took a more rational tone, focusing on the political situation and challenges facing the community. One key change in this regard was that revelation sometimes referred to specific events, unlike in Makkah. The language was far more specific, focusing on particular legislative issues and addressing the believers and People of the Book rather

9

...the Qur’an introduced the concept of accountability on the Day of Judgement, where everyone would be tried according to his or her actions. This was completely alien to the Arabs, who had a vivid awareness of mortality in their uncompromising environment.

than humanity as a whole.

Events were consequently used to establish general codes of conduct, which would form the legal foundations of Medina. For example, the Quranic verses (24:11-20) were revealed, calling on those who make accusations to bring four witnesses and outlining the punishment for falsifying. Medinan chapters would outline new religious practices, such as Friday prayers, and social reforms on topics such as inheritance, marriage and divorce. Involvement in politics meant that Muhammad(s) had to provide regulations through which society could be organised. Its basis in revelation suggests that it was being ordered according to God’s plan. Therefore, while maintaining the spiritual foundations of Islam from the Makkan period, the nature of revelation adapted

to new challenges that the community faced upon migrating to Medina and evolved to reflect these changes.

Opposition in Medina

As the Muslims established their own society, the dynamics of their relationship with non-Muslims naturally changed. With regards to the polytheists of Makkah, the old message of patience was superseded by the command for Muslims to fight and defend themselves against aggression. This reflects the changing environment and fortunes of the Muslim community. As they

strengthened, the Qur’an adapted to the balance of power by allowing the Muslims to assert their authority against their previous oppressors. As Islam gradually spread its influence across Arabia, the Qur’an became more forceful against the idolaters, eventually even barring them from Makkah - Surah at-Tawba (The Repentance).

Thus, from the Makkan to Medinan period and the subsequent victory of Islam, the relationship between the Muslims and disbelievers (primarily of Makkah) fundamentally changed, and this was reflected in the Qur’an, which evolved to cater for these shifts.

The polytheists however, were not the only group that the new Muslim community had to face once in Medina.

The Quranic opinion on the Jews for

The Qur’an was particularly effective in attracting the downtrodden and the youth. he ound it more di cult to i nore the warnings and hopes so eloquently spoken about in the revelation to Muhammad that they readily converted.

example, followed the fluctuating relationship between the Muslims and Jews of Yathrib. The Qur’an at first portrays the People of the Book as part of the same tradition, attempting to strengthen links with them in an attempt to win converts to Islam. However, the Jews’ continued opposition to Muhammad(s) triggered a change in their portrayal in the Qur’an. The changing of the qibla from Jerusalem to Makkah narrated in the Qur’an, for example, came in response to the Jews mocking the Prophet for not having his own direction of prayer. It was thus a symbolic turning away from the Jews, breaking association with them.

The subsequent banishment of all the Jews from Medina, which was endorsed by the Qur’an, reflects the further deterioration of this relationship. Thus, like

their relationship with the polytheists, the Muslims’ affiliation with the Jews also evolved and the Qur’an provides insight into the trajectory of this change.

The Qur’an therefore provides valuable historical insight into the dynamics and balance of power in Medina, and Arabia as a whole.

Historical document

The Qur’an is a useful historical document that helps the reader to understand the life of the Prophet Muhammad(s) and how his message and stance towards others developed as the

surrounding environment changed. The content of revelation shifted from general theological beliefs in Makkah, aimed at all people, to more specific and legislative injunctions, aimed at the believers and communities in Medina. The usefulness of the Qur’an as a historical document however, is best illustrated by inspecting the changing depiction of non-Muslim communities throughout the 23 years in which it was revealed. In this sense, the Qur’an reflects the historical evolution of the Muslim community from an oppressed minority in Makkah to the dominant force in Arabia. Therefore, in addition to being a spiritual guide, the Qur’an is a useful document that reflects the evolving historical context in which it was revealed.

…the Qur’an introduced the concept of accountability on the Day of Judgement, where everyone would be tried according to his or her actions. This was completely alien to the Arabs, who had a vivid awareness of mortality in their uncompromising environment.

than humanity as a whole.

Events were consequently used to establish general codes of conduct, which would form the legal foundations of Medina. For example, the Quranic verses (24:11-20) were revealed, calling on those who make accusations to bring four witnesses and outlining the punishment for falsifying. Medinan chapters would outline new religious practices, such as Friday prayers, and social reforms on topics such as inheritance, marriage and divorce. Involvement in politics meant that Muhammad(s) had to provide regulations through which society could be organised. Its basis in revelation suggests that it was being ordered according to God’s plan. Therefore, while maintaining the spiritual foundations of Islam from the Makkan period, the nature of revelation adapted

to new challenges that the community faced upon migrating to Medina and evolved to reflect these changes.

Opposition in Medina

As the Muslims established their own society, the dynamics of their relationship with non-Muslims naturally changed. With regards to the polytheists of Makkah, the old message of patience was superseded by the command for Muslims to fight and defend themselves against aggression. This reflects the changing environment and fortunes of the Muslim community. As they

strengthened, the Qur’an adapted to the balance of power by allowing the Muslims to assert their authority against their previous oppressors. As Islam gradually spread its influence across Arabia, the Qur’an became more forceful against the idolaters, eventually even barring them from Makkah - Surah at-Tawba (The Repentance).

Thus, from the Makkan to Medinan period and the subsequent victory of Islam, the relationship between the Muslims and disbelievers (primarily of Makkah) fundamentally changed, and this was reflected in the Qur’an, which evolved to cater for these shifts.

The polytheists however, were not the only group that the new Muslim community had to face once in Medina.

The Quranic opinion on the Jews for

The Qur’an was particularly effective in attracting the downtrodden and the youth. he ound it more di cult to i nore the warnings and hopes so eloquently spoken about in the revelation to Muhammad that they readily converted.

example, followed the fluctuating relationship between the Muslims and Jews of Yathrib. The Qur’an at first portrays the People of the Book as part of the same tradition, attempting to strengthen links with them in an attempt to win converts to Islam. However, the Jews’ continued opposition to Muhammad(s) triggered a change in their portrayal in the Qur’an. The changing of the qibla from Jerusalem to Makkah narrated in the Qur’an, for example, came in response to the Jews mocking the Prophet for not having his own direction of prayer. It was thus a symbolic turning away from the Jews, breaking association with them.

The subsequent banishment of all the Jews from Medina, which was endorsed by the Qur’an, reflects the further deterioration of this relationship. Thus, like

their relationship with the polytheists, the Muslims’ affiliation with the Jews also evolved and the Qur’an provides insight into the trajectory of this change.

The Qur’an therefore provides valuable historical insight into the dynamics and balance of power in Medina, and Arabia as a whole.

Historical document

The Qur’an is a useful historical document that helps the reader to understand the life of the Prophet Muhammad(s) and how his message and stance towards others developed as the

surrounding environment changed. The content of revelation shifted from general theological beliefs in Makkah, aimed at all people, to more specific and legislative injunctions, aimed at the believers and communities in Medina. The usefulness of the Qur’an as a historical document however, is best illustrated by inspecting the changing depiction of non-Muslim communities throughout the 23 years in which it was revealed. In this sense, the Qur’an reflects the historical evolution of the Muslim community from an oppressed minority in Makkah to the dominant force in Arabia. Therefore, in addition to being a spiritual guide, the Qur’an is a useful document that reflects the evolving historical context in which it was revealed.

Cover

The example of the Prophet Muhammad (s) and the Qur’an are the basis upon which Islamic practices stand. Craig Considine reflects on the pluralistic nature of the Prophet’s State in Medina, illustrated by his covenants with people of other faiths

Mountain cloister-Monastery of St. Catherine in Egypt, Sinai

I

t is no secret that Christians are being persecuted in the ‘Muslim world’. According to the World Watch List for 2015, nine out of the top ten countries where Christians suffer ‘extreme persecution’ have populations that are at least 50% Muslim.

Much of the discrimination happens in the Middle East, where ancient Christian communities are abandoning their homeland to avoid the wrath of the ‘Islamic State’. To say that ChristianMuslim relations are deteriorating is an understatement. It is time for us to

discuss an important question: what can Muslims do to ensure that religious freedom, not religious bigotry, reigns supreme in their societies?

My answer to the question is a simple one: return to the Prophet Muhammad’s vision of an ‘Islamic state’, one that is merciful, compassionate, and respectful of all citizens, regardless of religious backgrounds. Not only was the Prophet a proponent of justice, but he ensured that all people in the ummah had equal rights under ‘Islamic rule’.

Let us examine several of Muhammad’s

covenants with Christians as a way to show how Christians and Muslims can live harmoniously in an ‘Islamic State’.

Muhammad’s covenants with the Christians of the world are unknown to many Muslims and non-Muslims worldwide.

To shed light upon them, I turn to the research of Islamic scholar Professor John Andrew Morrow. Two of Professor Morrow’s recent books The Covenants of the Prophet Muhammad with the Christians of the World (Angelico Press, 2013) and Six Covenants of the Prophet Muhammad with the Christians of his

Time: The Primary Documents (Covenants Press, 2015) offer groundbreaking insight into long forgotten documents outlining Muhammad’s love and reverence for Christians. Scholars of Islam have referred to ‘The Covenants’ as a third foundational source for Islam in addition to the Qur’an and hadith literature. Charles Upton, who wrote the foreword to The Primary Documents, summarised the covenants as follows: …[‘The Covenants’] uniformly command Muslims not to attack peaceful Christian communities, rob them, stop

churches from being repaired, tear down churches to build mosques, prevent their Christian wives from going to church and taking spiritual direction from Christian priests and elders, etc.

So-called ‘Islamic groups’ such as the Islamic State of Syria and Iraq (ISIS) have blatantly disregarded Muhammad’s commandments. By murdering Christians because of their faith and by destroying churches in Syria and Iraq, members of ISIS have disobeyed the very Prophet they claim to revere.

Members of ISIS have forgotten how

Muhammad referred to Christians as ahl al-kitab, ‘People of the Book’, and even allowed Christians to use his mosque in order to pray. As ‘The Covenants’ demonstrate, the Prophet did not simply call on Muslims to honour Christian leaders and their places of worship, but he demanded that they be considered revered members of a political and geographical ‘confederacy’ in which Jews, Christians and Muslims were all equal members of an ‘Islamic state’.

‘The Covenants’ also make it clear that

3

Cover

The example of the Prophet Muhammad (s) and the Qur’an are the b asis u pon which Islamic practices stand. Craig Considine reflects on the pluralistic nature of the Prophet’s State in Medina, illustrated by his covenants with people of other faiths

Under the

government of Prophet

Muhammad

(s)

Mountain cloister-Monastery of St. Catherine in Egypt, Sinai

I

t is no secret that Christians are being persecuted in the ‘Muslim world’. According to the World Watch List for 2015, nine out of the top ten countries where Christians suffer ‘extreme persecution’ have populations that are at least 50% Muslim.

Much of the discrimination happens in the Middle East, where ancient Christian communities are abandoning their homeland to avoid the wrath of the ‘Islamic State’. To say that ChristianMuslim relations are deteriorating is an understatement. It is time for us to

2

discuss an important question: what can Muslims do to ensure that religious freedom, not religious bigotry, reigns supreme in their societies?

My answer to the question is a simple one: return to the Prophet Muhammad’s vision of an ‘Islamic state’, one that is merciful, compassionate, and respectful of all citizens, regardless of religious backgrounds. Not only was the Prophet a proponent of justice, but he ensured that all people in the ummah had equal rights under ‘Islamic rule’.

Let us examine several of Muhammad’s

covenants with Christians as a way to show how Christians and Muslims can live harmoniously in an ‘Islamic State’.

Muhammad’s covenants with the Christians of the world are unknown to many Muslims and non-Muslims worldwide.

To shed light upon them, I turn to the research of Islamic scholar Professor John Andrew Morrow. Two of Professor Morrow’s recent books The Covenants of the Prophet Muhammad with the Christians of the World (Angelico Press, 2013) and Six Covenants of the Prophet Muhammad with the Christians of his

Time: The Primary Documents (Covenants Press, 2015) offer groundbreaking insight into long forgotten documents outlining Muhammad’s love and reverence for Christians. Scholars of Islam have referred to ‘The Covenants’ as a third foundational source for Islam in addition to the Qur’an and hadith literature. Charles Upton, who wrote the foreword to The Primary Documents, summarised the covenants as follows: …[‘The Covenants’] uniformly command Muslims not to attack peaceful Christian communities, rob them, stop

churches from being repaired, tear down churches to build mosques, prevent their Christian wives from going to church and taking spiritual direction from Christian priests and elders, etc.

So-called ‘Islamic groups’ such as the Islamic State of Syria and Iraq (ISIS) have blatantly disregarded Muhammad’s commandments. By murdering Christians because of their faith and by destroying churches in Syria and Iraq, members of ISIS have disobeyed the very Prophet they claim to revere.

Members of ISIS have forgotten how

Muhammad referred to Christians as ahl al-kitab, ‘People of the Book’, and even allowed Christians to use his mosque in order to pray. As ‘The Covenants’ demonstrate, the Prophet did not simply call on Muslims to honour Christian leaders and their places of worship, but he demanded that they be considered revered members of a political and geographical ‘confederacy’ in which Jews, Christians and Muslims were all equal members of an ‘Islamic state’.

‘The Covenants’ also make it clear that

Tourists and pilgrims journeying at the sacred Mount Sinai

Muhammad would have tians shall not be asked to fought for Christians if their fight for Muslims against Not only was the Prophet a proponent of communities were under the enemies of faith’. He justice, but he ensured that all people in the threat. In his covenant with added that Muslims are the Christian monks of not to tyrannise Christians ummah had equal rights under ‘Islamic rule’.

Mount Sinai in Egypt, the by forcing Christian women Let us examine several of Muhammad’s Prophet of Islam guaranto marry Muslim men. The covenants with Christians as a way to show how teed protection for ChrisProphet of Islam envisioned tians in ‘East and West, all women in his ‘Islamic Christians and Muslims can live harmoniously in near or far, Arabs or nonState’ having equal rights an ‘Islamic State’.

Arabs, known or unknown’, to that of Muslim women meaning that he intended and men. According to the to protect Christians of all covenant with the Chrisassistance in building and maintaining backgrounds who lived tians of Persia, Christian churches. By giving the monks complete anywhere in the world. He added: ‘I am women who married Muslim men were behind [Christians], defending them religious freedom, the Prophet echoed able to retain their faith and practice from every enemy… There shall be no the pivotal Quranic passage: ‘let there their religion without any form of compulsion or constraint against them be no compulsion in religion’ (2:256). discrimination. Muhammad’s benevo[in any matter]’. Muhammad’s words lence is a far cry from the actions of ISIS, The Prophet Muhammad’s covenants demonstrate that he did not simply who condemn Christians to death and called for Muslims to protect Christians ‘tolerate’ the beliefs and practices of turn Christian women into ‘sex slaves’. during times of peace as well as strife.

Christian monks at Mount Sinai; he The Prophet Muhammad was not In the covenant with the Christians of had compassion for them by defending simply calling on Muslims to ‘contemPersia, Muhammad states that ‘Christheir beliefs and practices and offering

24

plate’ his covenants; rather Christians of his time he made it obligatory for teach Christians as much The Prophet Muhammad’s pluralistic vision all Muslims to stand by about justice, compassion, them. In the covenant he and peace as they teach could not be more timely considering the made with the Christians of Muslims about the same persecution of Christians in Muslim-majority Najran, the Prophet ordered values.

The Prophet’s countries. It is also worth pointing out that Muslims to protect, respect, universalist message was Christians in countries like the US, where defend, conserve, and live not simply for Muslims, up to their agreement of but for all of mankind. Let Islamophobia is running rampant, would also be respecting Christian monks Christians and Muslims wise to follow Muhammad’s pluralistic ethos in and churches, or else they never forget it. relation to their Muslim neighbours. run the risk of opposing his vision and disobeying God. As he stated in the covenant with the monks ering the persecution of Christians in of Mount Sinai, Muslims who break Muslim-majority countries. It is also his treaties ‘[break] the Covenant of worth pointing out that Christians in God’ and ‘[make] a mockery’ of Islam.

Dr. Craig Considine is a countries like the U.S., where IslamoCatholic American of Irish and Those Muslims who promote the phobia is running rampant, would Italian descent. As a sociologist, persecution of Christians in any form he focuses on Christian-Muslim also be wise to follow Muhammad’s whatsoever are ‘Muslim’ in name only. relations, interfaith studies, and pluralistic ethos in relation to their identity. He holds a Ph.D. in The Prophet Muhammad’s pluralistic Muslim neighbours. The covenants Sociology from Trinity College vision could not be more timely considDublin. of the Prophet Muhammad with the

45

Tourists and pilgrims journeying at the sacred Mount Sinai

Muhammad would have tians shall not be asked to fought for Christians if their fight for Muslims against Not only was the Prophet a proponent of communities were under the enemies of faith’. He justice, but he ensured that all people in the threat. In his covenant with added that Muslims are the Christian monks of not to tyrannise Christians ummah had equal rights under ‘Islamic rule’.

Mount Sinai in Egypt, the by forcing Christian women Let us examine several of Muhammad’s Prophet of Islam guaranto marry Muslim men. The covenants with Christians as a way to show how teed protection for ChrisProphet of Islam envisioned tians in ‘East and West, all women in his ‘Islamic Christians and Muslims can live harmoniously in near or far, Arabs or nonState’ having equal rights an ‘Islamic State’.

Arabs, known or unknown’, to that of Muslim women meaning that he intended and men. According to the to protect Christians of all covenant with the Chrisassistance in building and maintaining backgrounds who lived tians of Persia, Christian churches. By giving the monks complete anywhere in the world. He added: ‘I am women who married Muslim men were behind [Christians], defending them religious freedom, the Prophet echoed able to retain their faith and practice from every enemy… There shall be no the pivotal Quranic passage: ‘let there their religion without any form of compulsion or constraint against them be no compulsion in religion’ (2:256). discrimination. Muhammad’s benevo[in any matter]’. Muhammad’s words lence is a far cry from the actions of ISIS, The Prophet Muhammad’s covenants demonstrate that he did not simply who condemn Christians to death and called for Muslims to protect Christians ‘tolerate’ the beliefs and practices of turn Christian women into ‘sex slaves’. during times of peace as well as strife.

Christian monks at Mount Sinai; he The Prophet Muhammad was not In the covenant with the Christians of had compassion for them by defending simply calling on Muslims to ‘contemPersia, Muhammad states that ‘Christheir beliefs and practices and offering

44

plate’ his covenants; rather Christians of his time he made it obligatory for teach Christians as much The Prophet Muhammad’s pluralistic vision all Muslims to stand by about justice, compassion, them. In the covenant he and peace as they teach could not be more timely considering the made with the Christians of Muslims about the same persecution of Christians in Muslim-majority Najran, the Prophet ordered values.

The Prophet’s countries. It is also worth pointing out that Muslims to protect, respect, universalist message was Christians in countries like the US, where defend, conserve, and live not simply for Muslims, up to their agreement of but for all of mankind. Let Islamophobia is running rampant, would also be respecting Christian monks Christians and Muslims wise to follow Muhammad’s pluralistic ethos in and churches, or else they never forget it. relation to their Muslim neighbours. run the risk of opposing his vision and disobeying God. As he stated in the covenant with the monks ering the persecution of Christians in of Mount Sinai, Muslims who break Muslim-majority countries. It is also his treaties ‘[break] the Covenant of worth pointing out that Christians in Dr. Craig Considine is God’ and ‘[make] a mockery’ of Islam. a Catholic American of Irish countries like the U.S., where Islamoand Italian descent. As a Those Muslims who promote the phobia is running rampant, would sociologist, he focuses on persecution of Christians in any form also be wise to follow Muhammad’s Christian-Muslim relations, whatsoever are ‘Muslim’ in name only. interfaith studies, and pluralistic ethos in relation to their identity. He holds a Ph.D. The Prophet Muhammad’s pluralistic Muslim neighbours. The covenants in Sociology from Trinity vision could not be more timely considof the Prophet Muhammad with the College Dublin.

25

Opinions

With an increased number of shooting to kill incidents on college campuses Haroun Yahya believes that Darwinian education may be responsible for the formation of a specific, destructive mind set

Opinions

With an increased number of shooting to kill incidents on college campuses Haroun Yahya believes that Darwinian education may be responsible for the formation of a specific, destructive mind set

deeper, we come across the main and unique cause, which is materialistic education. People may ask, how can Darwinist/Materialist education be responsible for all these vices?

News of pickpocketing, fraud, violence, mass shootings, abuse and homicide that many newspapers around the world carry every day reflects the level of morality of societies today. These stories are indicators of the loss of values and virtues in society while conveying the risks and threats the same members of society face on a daily basis.

As the nature of these crimes becomes ever more vile, society becomes more vulnerable every day; the crimes diversify in nature, the ages of the perpetrators decrease, the number of injured parties increase ultimately leading societies into a downward spiral of iniquity.

and communities. Concerned about possible repercussions the general moral decline can cause in their environment, they feel the urge to take measures and swing into action.

However before taking any action, it is wiser and more reasonable to be aware of the real cause of this malice and eliminate it for once and all. For this to happen, first an accurate Being more media and social media-savvy diagnosis of the root of the problem must be made. individuals, teenagers and youth are particularly

exposed to the moral harms inculcated by society through a story, tweet or a blog post.

No one can deny the profound influence of the media on the psychosocial development of children and teenagers.

Being more media and social mediasavvy individuals, teenagers and youth

28

are particularly exposed to the moral harms inculcated by society through a story, tweet or a blog post. Stories of misconduct and violence flooding the news outlets every day often make young minds - knowingly or at the subconscious level- familiar with such

unpleasant scenes, and in some cases, feel sympathy for them.

This gloomy picture that makes its way right into our homes via the media every day alarms scrupulous people and parties who are concerned about the integrity of their family members

In our time what plagues the world most is hatred, intolerance and prejudice among members of communities who don’t belong to the same religion, ethnicity, race or conviction. These unfavourable feelings largely stem from people’s intolerance for differences. Different opinions, convictions, viewpoints - whatever makes people dissimilar - set them against one another. But when we delve

US history. As we may remember, two senior students Dylan Klebold (17) and Eric Harris (18) murdered a total of 12 students and one teacher while injuring 24 people. The shooting spree ended with the suicide of the two perpetrators.

“As the attorney for the families of six of the students killed at Columbine, I read through every single page of Eric Harris’ journals; I listened to all of the audio tapes and watched the videotapes, including the infamous “basement tapes.” There cannot be the slightest doubt that Harris was a worshipper of Darwin and saw himself as acting on Darwinian principles. For example, he wrote: “YOU KNOW WHAT I LOVE? Natural SELECTION!” It is the best thing that ever happened to Earth.

Getting rid of all the stupid and weak organisms….but it’s all natural! YES!”

“‘Isn’t America supposed to be the land of the free? How come, if I’m free, I can’t deprive a stupid … dumb… from his possessions if he leaves them sitting in the front seat of his … van out in plain sight and in the middle of … nowhere on a … night. NATURAL SELECTION. … should be shot.’ “

As can be clearly seen in the example of the Columbine Massacre, the Darwinist/ Materialist mindset makes a substantive negative impact on the mind and deprives the soul of all humane feelings. As long as hearts are not softened with love of God and awe of God, the iniquity, immorality and horrific crimes that we have become accustomed to hearing about every day will never cease to exist.

Principally the Darwinist/Materialist In the aftermath of this disaster, the education inculcates young minds to FBI and a team of psychiatrists and consider other people as little more psychologists made a lengthy analysis than advanced forms of animals. Under into the psychological state of the two the suggestions of this mindset, the high school students who killed their mind starts to see a human being as schoolmates. The private journal of something equivalent to an animal and Harris, which began with the sentence, does not attach any value to him, just “I hate the world”, revealed the hate as how an animal is, in most cases, not in his heart. Harris’ website, journals considered as important. At this point, Harris expressed his Darwinist convicand personal videos were also filled for a Darwinist/Materialist mindset, tions in a video he shared on the with lists of things he hated. The only another human being becomes a mere Internet as follows: thing he expressed in all these personal animal which can be oppressed and documents was contempt. Harris wrote defeated, if the other party wants to “I’m coming for EVERYONE soon and I his real feelings in his journal as follows: survive. According to this sick outlook WILL be armed to the teeth and I WILL on life, conflict is the shoot to kill. .... I can’t wait basis of survival. Conflicts, till I can kill you people… fighting, murder - in brief My belief is that if I say anything that will allow one something, it goes. I am the In our time what plagues the world most person to defeat the other law. If you don’t like it, you party and let him survive is hatred, intolerance and prejudice among die. If I don’t like you or I - becomes permissible. don’t like what you want me members of communities who don’t belong to On this course, ruthlessto do, then you die… the same religion, ethnicity, race or conviction. ness replaces love while So that’s the only way to treachery replaces compassolve arguments with all sion. Sacrifice is forgotten you (expletive removed) out and every individual starts there, I just kill.” to live a self-centred life.

For a young mind which is raised with this Darwinist education, life revolves only around his own self. Egoism, greed and the instinct to defeat the other party become the main motives of his existence. While this warped education quenches love, affection, self-sacrifice in the human soul – which are the feelings that make a person a human being - it replaces them with violence, rage, hate and aggressiveness. Sometimes this hate and the instinct to oppress take the form of an ailment.

The school shootings that have struck the USA in recent years present a comprehensible illustration of the kind of harm Darwinist education does to young brains.

The Columbine High School massacre (1999) is still fresh in our memories as the deadliest high school shooting in

Meanwhile, that Eric Harris’ wore a T-Shirt that read “Natural Selection” while he was carrying out the attack reveals his motive clearly. Under the auspices of Darwinist education, the perpetrators considered themselves as superior to their classmates as a result of natural selection and thus saw it proper to kill them.

Barry Arrington, the attorney of the six pupils killed in the Columbine shooting, explained Harris’ devotion to Darwin as follows:

It is only the morality of the Qur’an, faith in God and love of God that give peace and relief to the human heart and makes us live as real human beings.

Adnan Oktar, also known as Harun Yahya, is a Turkish author and an Islamic creationist

29

deeper, we come across the main and unique cause, which is materialistic education. People may ask, how can Darwinist/Materialist education be responsible for all these vices?

News of pickpocketing, fraud, violence, mass shootings, abuse and homicide that many newspapers around the world carry every day reflects the level of morality of societies today. These stories are indicators of the loss of values and virtues in society while conveying the risks and threats the same members of society face on a daily basis.

As the nature of these crimes becomes ever more vile, society becomes more vulnerable every day; the crimes diversify in nature, the ages of the perpetrators decrease, the number of injured parties increase ultimately leading societies into a downward spiral of iniquity.

and communities. Concerned about possible repercussions the general moral decline can cause in their environment, they feel the urge to take measures and swing into action.

However before taking any action, it is wiser and more reasonable to be aware of the real cause of this malice and eliminate it for once and all. For this to happen, first an accurate Being more media and social media-savvy diagnosis of the root of the problem must be made. individuals, teenagers and youth are particularly

exposed to the moral harms inculcated by society through a story, tweet or a blog post.

No one can deny the profound influence of the media on the psychosocial development of children and teenagers.

Being more media and social mediasavvy individuals, teenagers and youth

28

are particularly exposed to the moral harms inculcated by society through a story, tweet or a blog post. Stories of misconduct and violence flooding the news outlets every day often make young minds - knowingly or at the subconscious level- familiar with such

unpleasant scenes, and in some cases, feel sympathy for them.

This gloomy picture that makes its way right into our homes via the media every day alarms scrupulous people and parties who are concerned about the integrity of their family members

In our time what plagues the world most is hatred, intolerance and prejudice among members of communities who don’t belong to the same religion, ethnicity, race or conviction. These unfavourable feelings largely stem from people’s intolerance for differences. Different opinions, convictions, viewpoints - whatever makes people dissimilar - set them against one another. But when we delve

US history. As we may remember, two senior students Dylan Klebold (17) and Eric Harris (18) murdered a total of 12 students and one teacher while injuring 24 people. The shooting spree ended with the suicide of the two perpetrators.

“As the attorney for the families of six of the students killed at Columbine, I read through every single page of Eric Harris’ journals; I listened to all of the audio tapes and watched the videotapes, including the infamous “basement tapes.” There cannot be the slightest doubt that Harris was a worshipper of Darwin and saw himself as acting on Darwinian principles. For example, he wrote: “YOU KNOW WHAT I LOVE? Natural SELECTION!” It is the best thing that ever happened to Earth.

Getting rid of all the stupid and weak organisms….but it’s all natural! YES!”

“‘Isn’t America supposed to be the land of the free? How come, if I’m free, I can’t deprive a stupid … dumb… from his possessions if he leaves them sitting in the front seat of his … van out in plain sight and in the middle of … nowhere on a … night. NATURAL SELECTION. … should be shot.’ “

As can be clearly seen in the example of the Columbine Massacre, the Darwinist/ Materialist mindset makes a substantive negative impact on the mind and deprives the soul of all humane feelings. As long as hearts are not softened with love of God and awe of God, the iniquity, immorality and horrific crimes that we have become accustomed to hearing about every day will never cease to exist.

Principally the Darwinist/Materialist In the aftermath of this disaster, the education inculcates young minds to FBI and a team of psychiatrists and consider other people as little more psychologists made a lengthy analysis than advanced forms of animals. Under into the psychological state of the two the suggestions of this mindset, the high school students who killed their mind starts to see a human being as schoolmates. The private journal of something equivalent to an animal and Harris, which began with the sentence, does not attach any value to him, just “I hate the world”, revealed the hate as how an animal is, in most cases, not in his heart. Harris’ website, journals considered as important. At this point, Harris expressed his Darwinist convicand personal videos were also filled for a Darwinist/Materialist mindset, tions in a video he shared on the with lists of things he hated. The only another human being becomes a mere Internet as follows: thing he expressed in all these personal animal which can be oppressed and documents was contempt. Harris wrote defeated, if the other party wants to “I’m coming for EVERYONE soon and I his real feelings in his journal as follows: survive. According to this sick outlook WILL be armed to the teeth and I WILL on life, conflict is the shoot to kill. .... I can’t wait basis of survival. Conflicts, till I can kill you people… fighting, murder - in brief My belief is that if I say anything that will allow one something, it goes. I am the In our time what plagues the world most person to defeat the other law. If you don’t like it, you party and let him survive is hatred, intolerance and prejudice among die. If I don’t like you or I - becomes permissible. don’t like what you want me members of communities who don’t belong to On this course, ruthlessto do, then you die… the same religion, ethnicity, race or conviction. ness replaces love while So that’s the only way to treachery replaces compassolve arguments with all sion. Sacrifice is forgotten you (expletive removed) out and every individual starts there, I just kill.” to live a self-centred life.

For a young mind which is raised with this Darwinist education, life revolves only around his own self. Egoism, greed and the instinct to defeat the other party become the main motives of his existence. While this warped education quenches love, affection, self-sacrifice in the human soul – which are the feelings that make a person a human being - it replaces them with violence, rage, hate and aggressiveness. Sometimes this hate and the instinct to oppress take the form of an ailment.

The school shootings that have struck the USA in recent years present a comprehensible illustration of the kind of harm Darwinist education does to young brains.

The Columbine High School massacre (1999) is still fresh in our memories as the deadliest high school shooting in

Meanwhile, that Eric Harris’ wore a T-Shirt that read “Natural Selection” while he was carrying out the attack reveals his motive clearly. Under the auspices of Darwinist education, the perpetrators considered themselves as superior to their classmates as a result of natural selection and thus saw it proper to kill them.

Barry Arrington, the attorney of the six pupils killed in the Columbine shooting, explained Harris’ devotion to Darwin as follows:

It is only the morality of the Qur’an, faith in God and love of God that give peace and relief to the human heart and makes us live as real human beings.

Adnan Oktar, also known as Harun Yahya, is a Turkish author and an Islamic creationist

9

Faith

W

e all think we know the meaning of ‘Tawhid’ (Oneness) Oh yes –La ilaha illa Allah - there is only one God and nothing should be associated with him or worshipped beside Him. This is the basic meaning, but during my journey I have discovered

that there are many layers of meaning from the obvious to the subtle, and the more I seek, the more understanding I find. I have become convinced that unless Muslims connect with the subtle and deeper meanings and apply them to their practice and daily lives, we will not be truly living our faith, and

our schisms, divisions and illusions of personal power will get worse. There is already great tribulation in the Muslim world because we have forgotten the purity of Oneness.

All Muslims adhere to the basic meaning which goes back to Prophet Ibrahim(a), who recognised that neither the sun

nor the moon should be worshipped as gods- only the One who created them.

In many ancient religions this was realised by a few. For example Pharoah Akhnaten angered the priests of Egypt’s pantheon of gods by declaring there was only one. Some early Persian kings acknowledged this also. The revelation

of the Qur’an to the Prophet Muhammad(s) constantly tells him that God cannot be divided into parts and does

Muslims would deny indignantly any suggestion that they might in fact worship more than one God. However if we look closely at ourselves, we have to face the uncomfortable truth that most of us do ‘worship’ other ‘gods’.

1

Faith

The Power of

‘Tawhid’ While most Muslims have a basic and dogmatic understanding of the term ‘Tawhid’, Julia Khadija Lafene reminds us to consider its deeper meaning and how this can positively change our world

W

e all think we know the meaning of ‘Tawhid’ (Oneness) Oh yes –La ilaha illa Allah - there is only one God and nothing should be associated with him or worshipped beside Him. This is the basic meaning, but during my journey I have discovered

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that there are many layers of meaning from the obvious to the subtle, and the more I seek, the more understanding I find. I have become convinced that unless Muslims connect with the subtle and deeper meanings and apply them to their practice and daily lives, we will not be truly living our faith, and

our schisms, divisions and illusions of personal power will get worse. There is already great tribulation in the Muslim world because we have forgotten the purity of Oneness.

All Muslims adhere to the basic meaning which goes back to Prophet Ibrahim(a), who recognised that neither the sun

nor the moon should be worshipped as gods- only the One who created them.

In many ancient religions this was realised by a few. For example Pharoah Akhnaten angered the priests of Egypt’s pantheon of gods by declaring there was only one. Some early Persian kings acknowledged this also. The revelation

of the Qur’an to the Prophet Muhammad(s) constantly tells him that God cannot be divided into parts and does

Muslims would deny indignantly any suggestion that they might in fact worship more than one God. However if we look closely at ourselves, we have to face the uncomfortable truth that most of us do ‘worship’ other ‘gods’.

not have a son. (Qur’an:112, Al Ikhlas) Idols representing gods were destroyed.

So the original Oneness of God has been recognised since very early times.

this by reminding his governors that they were subject to the law of God. Once a leader, manager, father or anyone with authority starts thinking that power is ‘his’, he is no longer fit to lead.

never lost his temper or committed a selfish act? Once we recognise what is happening we can seek the remedy of asking God to cover our faults, giving thanks and making amends. We see God as the primary cause of everything that happens.

manifestation, because he is its ultimate source - ‘and wherever you turn, then there is the Face of God’ (2:115); And God encompasses all things (4:126).

Of course this does not mean that a person is God, or that God has a face; it refers to His essence which has been breathed into every part of creation, without which that creation could not exist.

One and all else are shadows which overflow from the original One. They have no fear of humanity, no fear for their provision, nor of death, and are in a constant muraqaba (watchfulness) and dhikr (remembrance) in the Light of God. If any of us can enter that state, even for a moment, we will indeed experience bliss and blessedness.

Muslims would deny indignantly any Confidence in our abilities must be suggestion that they might in fact accompanied by humble thanksgiving worship more than one God. However if It is a necessary part of our developto God, the source of our existence and we look closely at ourselves, we have to ment in this world to see ourselves as all our abilities. Even our vices are a face the uncomfortable truth that most unique and separate; we have to go result of our perversion of the attributes of us do ‘worship’ other ‘gods’. What or through this stage. But as we grow of the Divine; when our ego self forgets who are these gods? At the level of the older and develop spiritually, we try to its origin and sees itself as the origin individual human being Tawhid means; witness unity as the connecting factor of power and wealth, it is in separation making one’s ego subservient to one’s in life - not always easy! Once on a bus from God. soul. As the Holy Qur’an says, ‘Have you I found myself opposite a drunken and not seen him that has taken his desire The Imam showed us his deep underrather smelly man; my first re-action as his god, and God has made him err standing of the unity of humanity with was to get away from him, but the bus while having knowledge...’ (45:23) So if the message: ‘Mankind falls into two was too crowded to move. Then he we put our wealth and our children and categories, either a brother for you started to talk to me about football. I our unworthy egotistical desires before in faith or a counterpart for you in could see he meant no harm so I began serving Him, these become our other to acknowledge the original ‘gods’. This does not mean noble human soul behind that we should not love or the layers of dirt and alcohol enjoy the good things He by responding to his enthuhas given us in this world, Practising Tawhidi attitudes and perception siasm and praying for his but to be too attached to in our li es is one o the most di cult and healing. Of course if such a them is in fact ‘shirk’ or challenging tasks. It starts with recognising person becomes a danger, association. We have to be one would have to avoid prepared to give them up. when we ourselves are in a state of disunity the situation, but one could If we are in a state of true (self-awareness). still pray for that person to tawakkul (trust), taqwa realise who he really was. It (God-consciousness) and is by taking small steps that thankfulness, disappointwe can behave in a more ments should not last too Tawhidi way in the world. long. Numerous verses in the Holy Humanity.’ In other words he did not Qur’an affirm that those in this state The ultimate level of Tawhid is one regard those who had not embraced ‘need have no fear, neither shall they which only the Prophets, Imams, saints Islam as ‘second class citizens’ who grieve.’ (2:62; 2:112; 2:262; 2:274; 3:153 and enlightened ones have reached: should be treated differently. At this and many others.) that is, nothing exists except the Only level Tawhid means seeing God in every I have found that excessive attachment to children is one of the most difficult things to give up; eventually we have to recognise that they do not belong to us; they are only entrusted to us for a time after which we must let them go and be accountable for their own actions. So to guard against shirk we have to constantly witness ourselves.

Ramadhan is a most useful time to do this, since we give up some of our most cherished habits!

Another example of shirk is when some leaders become too self-important and attached to wielding power and their followers become ‘hero-worshippers’.

The great Imam Ali(a) warned us against

2

Practising Tawhidi attitudes and perception in our lives is one of the most difficult and challenging tasks. It starts with recognising when we ourselves are in a state of disunity (self-awareness): who has not struggled with intrusive thoughts when praying?! Who has

Julia Khadija Lafene graduated in Modern History from Oxford University. Since embracing Islam she has studied Islamic psychology and selfknowledge.

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not have a son. (Qur’an:112, Al Ikhlas) Idols representing gods were destroyed.

So the original Oneness of God has been recognised since very early times.

this by reminding his governors that they were subject to the law of God. Once a leader, manager, father or anyone with authority starts thinking that power is ‘his’, he is no longer fit to lead.

never lost his temper or committed a selfish act? Once we recognise what is happening we can seek the remedy of asking God to cover our faults, giving thanks and making amends. We see God as the primary cause of everything that happens.

manifestation, because he is its ultimate source - ‘and wherever you turn, then there is the Face of God’ (2:115); And God encompasses all things (4:126).

Of course this does not mean that a person is God, or that God has a face; it refers to His essence which has been breathed into every part of creation, without which that creation could not exist.

One and all else are shadows which overflow from the original One. They have no fear of humanity, no fear for their provision, nor of death, and are in a constant muraqaba (watchfulness) and dhikr (remembrance) in the Light of God. If any of us can enter that state, even for a moment, we will indeed experience bliss and blessedness.

Muslims would deny indignantly any Confidence in our abilities must be suggestion that they might in fact accompanied by humble thanksgiving worship more than one God. However if It is a necessary part of our developto God, the source of our existence and we look closely at ourselves, we have to ment in this world to see ourselves as all our abilities. Even our vices are a face the uncomfortable truth that most unique and separate; we have to go result of our perversion of the attributes of us do ‘worship’ other ‘gods’. What or through this stage. But as we grow of the Divine; when our ego self forgets who are these gods? At the level of the older and develop spiritually, we try to its origin and sees itself as the origin individual human being Tawhid means; witness unity as the connecting factor of power and wealth, it is in separation making one’s ego subservient to one’s in life - not always easy! Once on a bus from God. soul. As the Holy Qur’an says, ‘Have you I found myself opposite a drunken and not seen him that has taken his desire The Imam showed us his deep underrather smelly man; my first re-action as his god, and God has made him err standing of the unity of humanity with was to get away from him, but the bus while having knowledge...’ (45:23) So if the message: ‘Mankind falls into two was too crowded to move. Then he we put our wealth and our children and categories, either a brother for you started to talk to me about football. I our unworthy egotistical desires before in faith or a counterpart for you in could see he meant no harm so I began serving Him, these become our other to acknowledge the original ‘gods’. This does not mean noble human soul behind that we should not love or the layers of dirt and alcohol enjoy the good things He by responding to his enthuhas given us in this world, Practising Tawhidi attitudes and perception siasm and praying for his but to be too attached to in our li es is one o the most di cult and healing. Of course if such a them is in fact ‘shirk’ or challenging tasks. It starts with recognising person becomes a danger, association. We have to be one would have to avoid prepared to give them up. when we ourselves are in a state of disunity the situation, but one could If we are in a state of true (self-awareness). still pray for that person to tawakkul (trust), taqwa realise who he really was. It (God-consciousness) and is by taking small steps that thankfulness, disappointwe can behave in a more ments should not last too Tawhidi way in the world. long. Numerous verses in the Holy Humanity.’ In other words he did not Qur’an affirm that those in this state The ultimate level of Tawhid is one regard those who had not embraced ‘need have no fear, neither shall they which only the Prophets, Imams, saints Islam as ‘second class citizens’ who grieve.’ (2:62; 2:112; 2:262; 2:274; 3:153 and enlightened ones have reached: should be treated differently. At this and many others.) that is, nothing exists except the Only level Tawhid means seeing God in every I have found that excessive attachment to children is one of the most difficult things to give up; eventually we have to recognise that they do not belong to us; they are only entrusted to us for a time after which we must let them go and be accountable for their own actions. So to guard against shirk we have to constantly witness ourselves.

Ramadhan is a most useful time to do this, since we give up some of our most cherished habits!

Another example of shirk is when some leaders become too self-important and attached to wielding power and their followers become ‘hero-worshippers’.

The great Imam Ali(a) warned us against

2

Practising Tawhidi attitudes and perception in our lives is one of the most difficult and challenging tasks. It starts with recognising when we ourselves are in a state of disunity (self-awareness): who has not struggled with intrusive thoughts when praying?! Who has

Julia Khadija Lafene graduated in Modern History from Oxford University. Since embracing Islam she has studied Islamic psychology and selfknowledge.

Interfaith

34

Frank Gelli discusses the significance of the relatively modern commemoration of the ‘Feast of Christ the King’, pointing out how this must be seen as an attempt, from the church, to fight the growing culture of atheism and secularism

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...

Places

The Sancaklar Mosque,

Turkey:

History, Modernity and Spirituality

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Should new mosques be built always according to old established traditions?

Or there is room for change? Cleo Cantone discusses architecture of the Sancaklar mosque in Turkey and how it is different from all others

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Places

The Sancaklar Mosque,

Turkey:

History, Modernity and Spirituality

8

Should new mos ues always according to old traditions r there is Cleo Cantone change architecture of the mos ue in Tur ey and different from all others

be built established room for discusses Sanca lar how it is

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is characterised by a prominent central Shortlisted for the Design of the Year dome and pencil-like minarets. award, the Sancaklar mosque near Istanbul marks not just a new mosque Where Ottoman architecture respects but a new concept of a mosque. and embraces the past-namely ByzanDesigned by Emre Arolat Architects tine church architecture-the architects and completed in 2013, aside from of Sancaklar proclaim that: ‘The design its raw use of materials-cast concrete is aimed at representing purest forms of and exposed stone-the mosque is not a public commission but a private one at the bequest of the Sancaklar family for their neighbouring ‘gated Where Ottoman architecture respects communities’.

consists of a vertical rectangular prism fronted by a calligraphic panel.

A similar device was used in another mosque project, the Mau Religious Complex, this time with a sun-dial as opposed to a clock. As this is an interfaith space, inclusive of Christian and Yazidi faith groups, the sun-dial seems a particularly appropriate and non faith-specific symbol. Another liminal zone is the semi-enclosed and garden with a central and embraces the past—namely Byzantine church symbolic olive tree behind Clearly in breach with architecture—the architects of Sancaklar which are concrete slabs to Ottoman convention, serve as benches, almost proclaim that: ‘The design is aimed at Sancaklar mosque is like church pews in their articulated by its angular representing purest forms of light and matter, parallel alignment.

At forms, stark materials just as a primary inter world, free from all the same time, with the devoid of decoration and grass floor, this space is cultural burdens. its almost literal embodiyet another manifestation ment of ‘communion with of the mosque’s toponature’. Rather than acting graphical integration and as a modern eyesore in its its juxtaposition of interior light and matter, just as a primary inter natural surroundings, the mosque is and exterior spaces where tranquillity world, free from all cultural burdens.’ perfectly integrated: a series of stepped and prayer can be cultivated. In the Indeed, the design pays homage to terraces delineated by courses of stone words of the architects, the mosque Turkey’s pre-Islamic past in creating and encasing the grass-filled steps as ‘aims to address the fundamental issues an exterior ‘theatrical’ space not unlike well as the pool of water reflecting a of designing a mosque by distancing the theatres of Thermessos, Side and natural stone wall calling to mind the itself from the current architectural Xantos, all in Anatolia. architecture of the Taj Mahal (rather discussions based on form and focusing than local religious architecture) which The ‘minaret’ of Sancaklar mosque solely on the essence of religious space.’

The interior of the prototype Istanbul mosque Sancaklar contrasts with he wrote: During the Kemalist years building mosques its puritanical exterior in “It must be a silent place its dramatic play with light was far from a priority given the essentially facing toward Mecca. It deriving from skylights and secularist tendency of the regime. Thus the needs to be spacious so that descending as beams into the heart may feel at ease contemporary diversity in built form, …, the prayer hall. The ceiling and high so that prayers represents a new beginning, albeit built on patently echoes the stone may breathe there. There terraces outside: concrete solid modernist foundations, of a different must be ample diffused steps forming squared light so as to have no direction in mosque building layers of an onion hover shadows; the whole should above the heads of the be perfectly simple; and a worshippers below. The kind of immensity must be architects inserted ‘slits thirteen designers, her aim in designing encompassed by the forms. and fractures along the Qiblah wall’ in religious space is to “provide a serene This description is far closer to the order to enhance ‘the directionality of atmosphere to the worshipper” while Sancaklar mosque rather than the the prayer space’ and to allow ‘daylight being “very careful not to offend the elaborate, poly-chrome and decorated to filter into the prayer hall.’ believers’ traditions.” mosques of Sinan. Le Corbusier percepGendered Conventions It seems that Emre Arolat Architects tively remarks that mosques are built are making a bold statement by overtly in permanent materials as opposed One very interesting omission in the parting with cultural, architectural and to dwellings constructed in perishable architectural firm’s literature is how the perceived religious conventions by materials: space caters for female worshippers. introducing a style that is so unapoloIn an article denzeen.com provides us “Stambul is a tight-nit conglomeration; getically ‘Turkish’ and yet so profoundly with the following information, which all mortal dwellings are made of wood, integrated into Turkey’s topography. is unfortunately unaccompanied by an all Allah’s dwellings are made of stone.

Breaching conventions, however, does image: “Male and female worshippers … There are only two types of architecnot necessarily mean creating someare separated by a black screen in ture: the large, squashed roofs covered thing ‘ex nihilo’ and the designs put the prayer hall, meaning women are with furrowed tiles and the bulbs of the forward by Emre Arolat need to be seen segregated into a strip along one side mosques, with their sprouting minarets. in the context of their modernist roots. of the building. The perforated screen Cemeteries link the former to the latter.” provides privacy while allowing the Modernist Roots of Modern Design During the Kemalist years building congregation to maintain eye contact One of the founding fathers of modernist mosques was far from a priority given with the pulpit.” architecture, Charles-Edouard Jeanthe essentially secularist tendency of the This solution to the perceived requireneret-Gris, later to become known as regime. Thus the contemporary diverment of gender segregation constitutes Le Corbusier wrote on returning from sity in built form, particularly of places a breakthrough with convention in his trip across Europe to Turkey: of worship, represents a new begingeneral, and with Ottoman tradition ning, albeit built on solid modernist “And already we have Ankara, and the in particular. Here we find in many foundations, of a different direction monument to Mustafa Kemal!

Events Ottoman mosques the ‘mezzanine’ in mosque building, not specifically in move fast, the die is cast: one more scheme to accommodate women.

Turkey, but in the Muslim world as a centuries-old civilisation goes to ruin.” whole. In decades of studying mosque It will be worth remembering that This may have been a somewhat architecture, I have not come across Turkish architects working for private nostalgic moan of a westerner affected such a strikingly modern yet timeless clients in wealthy suburbs are often not

by Orientalism but the impact of the building that integrates ancient history, only more creative, but also more open ‘Kemalist doctrine’ on dismantling the modernity and spirituality. to questioning gendered conventions.

Ottoman caliphate and replacing it with Such is the case of female designer westernising institutional reforms was Zeynep Fadillioglu who is reputedly the systematic and ironically, Le Corbusier’s ‘first female designer of a mosque’ (to ‘brutalist modernism’ served as inspiraDr Cleo Cantone holds a which I may add, in Turkey) who neverPhD from the University of tion for Turkey’s new architecture.

London. Her book “Making theless retained the design specifics Conversely, in Le Corbusier’s traveand Remaking Mosques of the dome and cylindrical minaret logue-“Journey to the East”-undertaken in Senegal”, based on her mentioned above. Although Fadillioglu in the years 1910-11, what transpires is doctoral research, has recently been published the architect’s fascination with local, acknowledges the participation with

by Brill. vernacular architecture. Describing the her team of twelve architects and

is characterised by a prominent central Shortlisted for the Design of the Year dome and pencil-like minarets. award, the Sancaklar mosque near Istanbul marks not just a new mosque Where Ottoman architecture respects but a new concept of a mosque. and embraces the past-namely ByzanDesigned by Emre Arolat Architects tine church architecture-the architects and completed in 2013, aside from of Sancaklar proclaim that: ‘The design its raw use of materials-cast concrete is aimed at representing purest forms of and exposed stone-the mosque is not a public commission but a private one at the bequest of the Sancaklar family for their neighbouring ‘gated Where Ottoman architecture respects communities’.

consists of a vertical rectangular prism fronted by a calligraphic panel.

A similar device was used in another mosque project, the Mau Religious Complex, this time with a sun-dial as opposed to a clock. As this is an interfaith space, inclusive of Christian and Yazidi faith groups, the sun-dial seems a particularly appropriate and non faith-specific symbol. Another liminal zone is the semi-enclosed and garden with a central and embraces the past—namely Byzantine church symbolic olive tree behind Clearly in breach with architecture—the architects of Sancaklar which are concrete slabs to Ottoman convention, serve as benches, almost proclaim that: ‘The design is aimed at Sancaklar mosque is like church pews in their articulated by its angular representing purest forms of light and matter, parallel alignment.

At forms, stark materials just as a primary inter world, free from all the same time, with the devoid of decoration and grass floor, this space is cultural burdens. its almost literal embodiyet another manifestation ment of ‘communion with of the mosque’s toponature’. Rather than acting graphical integration and as a modern eyesore in its its juxtaposition of interior light and matter, just as a primary inter natural surroundings, the mosque is and exterior spaces where tranquillity world, free from all cultural burdens.’ perfectly integrated: a series of stepped and prayer can be cultivated. In the Indeed, the design pays homage to terraces delineated by courses of stone words of the architects, the mosque Turkey’s pre-Islamic past in creating and encasing the grass-filled steps as ‘aims to address the fundamental issues an exterior ‘theatrical’ space not unlike well as the pool of water reflecting a of designing a mosque by distancing the theatres of Thermessos, Side and natural stone wall calling to mind the itself from the current architectural Xantos, all in Anatolia. architecture of the Taj Mahal (rather discussions based on form and focusing than local religious architecture) which The ‘minaret’ of Sancaklar mosque solely on the essence of religious space.’

The interior of the prototype Istanbul mosque Sancaklar contrasts with he wrote: During the Kemalist years building mosques its puritanical exterior in “It must be a silent place its dramatic play with light was far from a priority given the essentially facing toward Mecca. It deriving from skylights and secularist tendency of the regime. Thus the needs to be spacious so that descending as beams into the heart may feel at ease contemporary diversity in built form, …, the prayer hall. The ceiling and high so that prayers represents a new beginning, albeit built on patently echoes the stone may breathe there. There terraces outside: concrete solid modernist foundations, of a different must be ample diffused steps forming squared light so as to have no direction in mosque building layers of an onion hover shadows; the whole should above the heads of the be perfectly simple; and a worshippers below. The kind of immensity must be architects inserted ‘slits thirteen designers, her aim in designing encompassed by the forms. and fractures along the Qiblah wall’ in religious space is to “provide a serene This description is far closer to the order to enhance ‘the directionality of atmosphere to the worshipper” while Sancaklar mosque rather than the the prayer space’ and to allow ‘daylight being “very careful not to offend the elaborate, poly-chrome and decorated to filter into the prayer hall.’ believers’ traditions.” mosques of Sinan. Le Corbusier percepGendered Conventions It seems that Emre Arolat Architects tively remarks that mosques are built are making a bold statement by overtly in permanent materials as opposed One very interesting omission in the parting with cultural, architectural and to dwellings constructed in perishable architectural firm’s literature is how the perceived religious conventions by materials: space caters for female worshippers. introducing a style that is so unapoloIn an article denzeen.com provides us “Stambul is a tight-nit conglomeration; getically ‘Turkish’ and yet so profoundly with the following information, which all mortal dwellings are made of wood, integrated into Turkey’s topography. is unfortunately unaccompanied by an all Allah’s dwellings are made of stone.

Breaching conventions, however, does image: “Male and female worshippers … There are only two types of architecnot necessarily mean creating someare separated by a black screen in ture: the large, squashed roofs covered thing ‘ex nihilo’ and the designs put the prayer hall, meaning women are with furrowed tiles and the bulbs of the forward by Emre Arolat need to be seen segregated into a strip along one side mosques, with their sprouting minarets. in the context of their modernist roots. of the building. The perforated screen Cemeteries link the former to the latter.” provides privacy while allowing the Modernist Roots of Modern Design During the Kemalist years building congregation to maintain eye contact One of the founding fathers of modernist mosques was far from a priority given with the pulpit.” architecture, Charles-Edouard Jeanthe essentially secularist tendency of the This solution to the perceived requireneret-Gris, later to become known as regime. Thus the contemporary diverment of gender segregation constitutes Le Corbusier wrote on returning from sity in built form, particularly of places a breakthrough with convention in his trip across Europe to Turkey: of worship, represents a new begingeneral, and with Ottoman tradition ning, albeit built on solid modernist “And already we have Ankara, and the in particular. Here we find in many foundations, of a different direction monument to Mustafa Kemal!

Events Ottoman mosques the ‘mezzanine’ in mosque building, not specifically in move fast, the die is cast: one more scheme to accommodate women.

Turkey, but in the Muslim world as a centuries-old civilisation goes to ruin.” whole. In decades of studying mosque It will be worth remembering that This may have been a somewhat architecture, I have not come across Turkish architects working for private nostalgic moan of a westerner affected such a strikingly modern yet timeless clients in wealthy suburbs are often not

by Orientalism but the impact of the building that integrates ancient history, only more creative, but also more open ‘Kemalist doctrine’ on dismantling the modernity and spirituality. to questioning gendered conventions.

Ottoman caliphate and replacing it with Such is the case of female designer westernising institutional reforms was Zeynep Fadillioglu who is reputedly the systematic and ironically, Le Corbusier’s ‘first female designer of a mosque’ (to ‘brutalist modernism’ served as inspiraDr Cleo Cantone holds which I may add, in Turkey) who nevertion for Turkey’s new architecture. a h fro the ni ersit of London er oo theless retained the design specifics Conversely, in Le Corbusier’s travea ing and e a ing of the dome and cylindrical minaret logue-“Journey to the East”-undertaken os ues in enegal mentioned above. Although Fadillioglu in the years 1910-11, what transpires is ased on her doctoral research has recentl the architect’s fascination with local, acknowledges the participation with een pu lished rill vernacular architecture. Describing the her team of twelve architects and

Health Health Editor Laleh Lohrasbi

The use of chemical substances claiming miraculous results in weight loss are on the increase, especially among young people. Laleh Lohrasbi discusses how important it is to fully understand the impact of such drugs on our health before taking them

I

n early May 2015, Interpol launched a global alert over a potentially lethal dieting pill which was linked to the death of a British student.

This prompted decisive action from the authorities, determined to remove from the streets hundreds of unsafe pills which are used worldwide, especially by the young. The international authorities’ prime concern was the presence of a particular substance, DNP, used in the pill, which can literally ‘cook the body from inside’.

2.4-Dinitrophenol (DNP) is an industrial chemical that is not fit for

human consumption, but is used as a component for a pill marketed at those wanting to lose weight, as well as bodybuilders, because of its ability to burn fat quickly by speeding up the metabolism to a dangerously fast level.

This is not the first time DNP has claimed victims. In 2013, an 18-year old A-Level student at one of Britain’s top independent schools died as a result of taking it.

He is believed to be the youngest ever victim of this toxic dieting chemical which is widely sold online and presented as a quick-fix diet aid. Sixteen

Health Health Editor Laleh Lohrasbi

The use of chemical substances claiming miraculous results in weight loss are on the increase, especially among young people. Lalaeh Lohrasbi discusses how important it is to fully understand the impact of such drugs on our health before taking them

I

n early May 2015, Interpol launched a global alert over a potentially lethal dieting pill which was linked to the death of a British student.

This prompted decisive action from the authorities, determined to remove from the streets hundreds of unsafe pills which are used worldwide, especially by the young. The international authorities’ prime concern was the presence of a particular substance, DNP, used in the pill, which can literally ‘cook the body from inside’.

2.4-Dinitrophenol (DNP) is an industrial chemical that is not fit for

human consumption, but is used as a component for a pill marketed at those wanting to lose weight, as well as bodybuilders, because of its ability to burn fat quickly by speeding up the metabolism to a dangerously fast level.

This is not the first time DNP has claimed victims. In 2013, an 18-year old A-Level student at one of Britain’s top independent schools died as a result of taking it.

He is believed to be the youngest ever victim of this toxic dieting chemical which is widely sold online and presented as a quick-fix diet aid. Sixteen

deaths have already been linked to the drug in Britain during the past decade.

The full scale of the drug’s damage has not been reported. But a 2011 study published in the American College of Medical Toxicology found 62 deaths attributed to the drug.

A worldwide desire among both men

and women to be slimmer, across all ages, conflicts with an unrealistic beauty ideal promoted mainly by the fashion and cosmetics industries. While teenagers believe that desirability is equal to being skinny, middle aged men and women believe that it can mask their real age. Even elderly people have been

reported to have used DNP as a quick fix for their age-related health problems.

A recent review of adolescent dieting indicated that 41-66% of teenage girls and 20-31% of teenage boys have attempted weight loss at some time.

Distortion of body image is common among adolescents who frequently ‘feel

movements, and not being able to These products are not categorised as fat’ even at a normal weight. In one control bowel movements. Rare cases medicines, so they are not regulated by cross-sectional American study, 36% of of severe liver injury have been also the Medicines and Healthcare Products normal weight young girls were dieting, reported in people taking Orlistat. This Regulatory Agency. As long as they compared with 50% of overweight drug also reduces the body’s absorption are not advertised with the promise to girls and 55% of obese girls. Although of essential vitamins and losing extra weight is nutrients. People who take helpful and healthier, Xenical are advised to take most people just cannot a daily multivitamin suppledistinguish between being 2.4-Dinitrophenol (DNP) is an industrial ment. It is also usually healthy and being thin. chemical that is not t or human consumption recommended to follow Despite numerous warnbut is used as a component for a pill marketed a low-fat diet while taking ings by the NHS and Orlistat in order to minimise Food Standards Authority at those wanting to lose weight, as well as the side effects.

(FSA), DNP is still sold bodybuilders, because of its ability to burn fat as a weight loss remedy.

Interestingly, a low carb quickly by speeding up the metabolism to a Parents should be aware diet (without drugs) has dangerously fast level. that this pill is still availshown to be as effective as able illegally online. both Orlistat and a low-fat diet combined. Those going DNP is a fat burner, and on a diet should be aware works by accelerating lose weight, they can be legally sold. that losing too much fat in a short the metabolism to a scary dangerEven herbal dieting products can be time, especially by using dieting drugs, ously scary level. It can cause many just as dangerous. ’Herbal’ doesn’t can result in regaining it all quite side effects such as fever, dehydranecessarily mean ’safe’. Herbals are rapidly. Such rapid loss can lead to tion, nausea, vomiting, restlessness, considered part of the food industry and the following complications: infertility, flushed skin, excessive sweating, are therefore regulated differently by anemia, osteoporosis, amenorrhea dizziness, abnormal heartbeat, rapid the FDA, and there is no guarantee that or the cessation of regular menstrual breathing and possibly even death. they can live up to their manufacturers’ cycles, delayed puberty in teens, fatigue, In the USA, until 1933, DNP was claims. An example of this is raspincreased susceptibility to infection, considered a weight loss drug but berry ketone, a ‘natural’ supplement irregular heartbeats and even depresit was quickly withdrawn from the that contains extremely high doses sion. market after side effects and a number of deaths were reported.

The ideal long term method Regrettably information of losing weight - one or available on health and two pounds a week - is a Even herbal dieting products can be just as nutrition often comes balanced diet and moderate from dubious and unrelidangerous. … An example of this is raspberry exercise, having three able media sources. This regular meals a day, with ketone, a ‘natural’ supplement that contains condition is aggravated by snacks in between, making extremely high doses of caffeine and is the desire of young people sure all food groups are to conform to social available in health shops. Last year, a 24-yearincluded in the diet, avoiding trends and expectations processed and sugary food old girl died after taking an overdose of this in relation to body size and soft drinks, switching to pill. and look, and in order to nutritious alternatives like achieve this, they will try fruits, nuts, and smoothies anything, even if it means and increasing exercise and making poor and somephysical activities to boost of caffeine and is available in health times dangerous nutritional choices. overall metabolism.

These are the best shops. Last year, a 24-year-old girl died DNP is not the only ‘fat burner’ measures, not only for keeping a healthy after taking an overdose of this pill. available online. Other compounds body but also for reducing excess fat.

The only FDA approved dieting pill is reported to have similar effects are; Orlistat which blocks the body from ephedrine, caffeine in high doses, Dr Laleh Lohrasbi is absorbing about a third of the eaten a pharmacologist. She capsaicin (found in cayenne pepper) fat. But even Orlistat - also known as has worked as an editor and the amino acids L-carnitine and for the medical section Xenical - has side effects including L-tyrosine. There are many products of “Hamshahri”, a daily abdominal cramping, passing gas, newspaper in Tehran. sold in the UK which contain some leaking oily stool, having more bowel or all of these dangerous compounds.

4

4

deaths have already been linked to the drug in Britain during the past decade.

The full scale of the drug’s damage has not been reported. But a 2011 study published in the American College of Medical Toxicology found 62 deaths attributed to the drug.

A worldwide desire among both men

and women to be slimmer, across all ages, conflicts with an unrealistic beauty ideal promoted mainly by the fashion and cosmetics industries. While teenagers believe that desirability is equal to being skinny, middle aged men and women believe that it can mask their real age. Even elderly people have been

reported to have used DNP as a quick fix for their age-related health problems.

A recent review of adolescent dieting indicated that 41-66% of teenage girls and 20-31% of teenage boys have attempted weight loss at some time.

Distortion of body image is common among adolescents who frequently ‘feel

movements, and not being able to These products are not categorised as fat’ even at a normal weight. In one control bowel movements. Rare cases medicines, so they are not regulated by cross-sectional American study, 36% of of severe liver injury have been also the Medicines and Healthcare Products normal weight young girls were dieting, reported in people taking Orlistat. This Regulatory Agency. As long as they compared with 50% of overweight drug also reduces the body’s absorption are not advertised with the promise to girls and 55% of obese girls. Although of essential vitamins and losing extra weight is nutrients. People who take helpful and healthier, Xenical are advised to take most people just cannot a daily multivitamin suppledistinguish between being 2.4-Dinitrophenol (DNP) is an industrial ment. It is also usually healthy and being thin. chemical that is not t or human consumption recommended to follow Despite numerous warnbut is used as a component for a pill marketed a low-fat diet while taking ings by the NHS and Orlistat in order to minimise Food Standards Authority at those wanting to lose weight, as well as the side effects.

(FSA), DNP is still sold bodybuilders, because of its ability to burn fat as a weight loss remedy.

Interestingly, a low carb quickly by speeding up the metabolism to a Parents should be aware diet (without drugs) has dangerously fast level. that this pill is still availshown to be as effective as able illegally online. both Orlistat and a low-fat diet combined. Those going DNP is a fat burner, and on a diet should be aware works by accelerating lose weight, they can be legally sold. that losing too much fat in a short the metabolism to a scary dangerEven herbal dieting products can be time, especially by using dieting drugs, ously scary level. It can cause many just as dangerous. ’Herbal’ doesn’t can result in regaining it all quite side effects such as fever, dehydranecessarily mean ’safe’. Herbals are rapidly. Such rapid loss can lead to tion, nausea, vomiting, restlessness, considered part of the food industry and the following complications: infertility, flushed skin, excessive sweating, are therefore regulated differently by anemia, osteoporosis, amenorrhea dizziness, abnormal heartbeat, rapid the FDA, and there is no guarantee that or the cessation of regular menstrual breathing and possibly even death. they can live up to their manufacturers’ cycles, delayed puberty in teens, fatigue, In the USA, until 1933, DNP was claims. An example of this is raspincreased susceptibility to infection, considered a weight loss drug but berry ketone, a ‘natural’ supplement irregular heartbeats and even depresit was quickly withdrawn from the that contains extremely high doses sion. The ideal long term method of market after side effects and a number of deaths were reported. losing weight - one or two Regrettably information pounds a week - is a available on health and balanced diet and moderate Even herbal dieting products can be just as nutrition often comes exercise, having three from dubious and unrelidangerous. … An example of this is raspberry regular meals a day, with able media sources. This snacks in between, making ketone, a ‘natural’ supplement that contains condition is aggravated by sure all food groups are extremely high doses of caffeine and is the desire of young people included in the diet, avoiding to conform to social available in health shops. Last year, a 24-yearprocessed and sugary food trends and expectations and soft drinks, switching to old girl died after taking an overdose of this in relation to body size nutritious alternatives like pill. and look, and in order to fruits, nuts, and smoothies achieve this, they will try and increasing exercise and anything, even if it means physical activities to boost making poor and someoverall metabolism. These are the best of caffeine and is available in health times dangerous nutritional choices. measures, not only for keeping a healthy shops.

Last year, a 24-year-old girl died DNP is not the only ‘fat burner’ body but also for reducing excess fat. after taking an overdose of this pill. available online. Other compounds The only FDA approved dieting pill is reported to have similar effects are; Dr ale o ra Orlistat which blocks the body from ephedrine, caffeine in high doses, is a pharmacologist. absorbing about a third of the eaten capsaicin (found in cayenne pepper) She has worked as an fat. But even Orlistat - also known as and the amino acids L-carnitine and editor for the medical section of Hamshahri, Xenical - has side effects including L-tyrosine. There are many products a daily newspaper in abdominal cramping, passing gas, sold in the UK which contain some Tehran. leaking oily stool, having more bowel or all of these dangerous compounds.

4

4

ember &

ber

Commentary Tafseer of the oly Qur’an Conducted by: Shaykh M S Bahmanpour Venue: Islamic Centre of England, 140 Maida Vale, London W9 1QB Time: Every Friday starting at 7:45pm

n : St Martin in the Fields Church, rafalgar S uare, London, WC2N : 7:00PM nt anc

2

orld Travel Market World Travel Market is the leading global event for the travel industry to meet industry professionals and conduct business deals.

Through its industry networks, unrivalled

ome round: Contemporary rt from the Barjeel rt oundation 2/3 November 10.00:1 .00 November 10.00: 20.00 5 November 10.00:16.00 phon : 020 2712171 : www.wtmlondon.com

Muslim Je ish elations anel Series 2

brahamic Texts roup

Venue: London Inter Faith Centre, Saint Annes & Saint Andrews Church, 125 Salusbury Road, London NW6 6RG Time: 10:15 AM – 12:00 PM Contact: 020 7372 1765 http://londoninterfaith.org.uk/event/abrahamictexts-group

The Curse and the romise: eligion and iolence

Con no : Professor M.A.S. Abdel aleem n : runei Gallery Lecture heatre, S AS : :00 AM on 5th November and finishes on 6 November 5:00 PM Contact: 020 7 325 or cis soas.ac.uk

rom the figurative to the abstract modern art from the rab orld

The Woolf Institute and FAMES will hold its termly Muslim-Jewish Relations Panel.

The event will be chaired and introduced

by Esther-Miriam Wagner (Woolf Institute).

The panel discussion will last for an hour with a further 30 minutes for discussion and questions. Panellists will include Dr Yair Wallach of SOAS. The event is free and open to all.

n : Faculty of Asian and Middle astern Studies FAM S , Rooms - , Sidgwick Avenue, Cambridge, C3 A : 5.00pm : 0 1223-335106 o n o: emw36 cam.ac.uk

Venue: The British Museum –Room 34 open late Friday

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The archaeological survey and excavations in the hinterland of Khirbat al Majar, Jericho

S S ohoudh Muslim ntegration Conference : ngaging ith the iscourse 8

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ct : Mahmoud awari, ritish Museum n : P Lecture heatre, Clore ducation Centre, ritish Museum. : PM c t : he ritish Museum ox ffice: 020 7323 1 1 or www.britishmuseum.org

1

Make ight: nscribing the Self, slamic aper Marbling

n : Sarum College, 1 he Close, Salisbury, Wiltshire SP1 2 : :00pm to 2:00pm o n o: samia musliminstitute.org

ye of the Thunderstorm: ffervescent ractices from the rab orld

1

11

gypt and empire: religious identities from oman to no

6

6

2

nd of mpire: Britain’s ithdra al from the ersian ulf

6

n : he Walters Art Museum, 600 N. Charles Street, altimore : 06:00 PM–0 :00 PM

22

nvisible Beauty ra ’s avilion 6

n : LS , ong ong heatre, Clement ouse : 6:30 PM to PM n o: m.fomina lse.ac.uk or call 020 7 55 7531.

2 2

The o er of the ord

n : he ritish Museum, Stevenson Lecture heatre : 10th ec, 10.00–16.30 and 11th ec, 10.00–17.00 : applicable please see www.britishmuseumshoponline.org/

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