islam today - issue 20 / June 2014

issue 20 June

UK ÂŁ3.00

what is god?

A Rose dedicated to the Prophet Muhammad(s) Between Fundamentalisms Consciousness; the Islamic perspective

vol.2 2014

Editorial team June 2014 Issue, 20 Vol, 2

Published Monthly

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

Political Editor

Reza Murshid

Health Editor

Laleh Lohrasbi

Art Editor

Moriam Grillo

Layout and Design

Sasan Sarab – Michele Paolicelli

Design and Production

PSD UK Ltd.

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Alexander Khaleeli Batool Haydar Cleo Cantone Elham Ostad-Saffari Frank Julian Gelli Hannah Smith Julia Khadija Lafene Mansour Talebpour Sabnum Dharamsi Back Cover Jameh Mosque, Yazd Jameh Mosque in the city of Yazd in Iran was built in the 12th century and largely rebuilt between 1324 and 1365. Its minarets are the highest in Iran.

Tahereh Shafiee Yasser Ahmed

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

ISSN 2051-2503 Islamic Centre of England

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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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Mixed Media Hazem El Mestikawy

From the Editor 5

God’s Universe

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News from around the world

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Textiles Aisha Khalid

News Addendum

Life & Community 10

Syria; contemporary and modern art

Relationships, submission and the school of hard knocks Negotiating relationships with others can help us to understand who we are and where we are going wrong. But true contentment can only come from realising that God is the Source and Resolution of all true desires, says Sabnum Dharamsi

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Politics 22

Mansour Talebpour assess the legality of three decades of US sanctions against Iran under international law

Re-thinking Muslim identity in Europe: Lessons from the conversion process As conversion to Islam reshapes the identity of Muslims in Europe, Hannah Smith considers its impact on the younger generation of Muslims

Opinion 26

In the spotlight Dice Kayak

Between Fundamentalisms Yasser Ahmed explains why fundamentalism is not a prerogative of a specific time or people, and can arise even from the ‘progressive thinking’ of our modern western age

Arts 18

Unilateral sanctions have little basis in law

Cover 30

What is God? The “what is it-ness” of God, remains a crucial question for us all. Alexander Khaleeli searches for a rational Islamic answer

Heritage Sitareh

Faith 19

Masterpiece Laurent Mareshal

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A season for the soul; Month of Sha’ban - Realising Hope The Islamic month of Sha’ban offers a further opportunity to maximise God’s blessings. Batool Haydar provides a simple action plan

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A Rose dedicated to the Prophet Muhammad(s) Tahereh Shafiee investigates the origins of the Flower of Muhammad(s) - the Rose of Damascus

What & Where 64

Listings and Events Friday Nights Thought Forum - Islamic Centre of England Competition Entry: Create & Inspire - Crossway Foundation

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Consciousness; the Islamic Perspective

Author Evening with Dan Glazebrook - Islamic Human Rights Commission

What is consciousness and what is its role in human development? Julia Khadija Lafene provides an Islamic perspective

Walid El Masri: Cocoon - Ayyam Gallery The Second Life: Tafsir of Surah Qaf - Queen Mary, University of London The Orphans’ Cup - humanappeal.org.uk

Interfaith 46

Maaloula and the virus of hatred Frank Gelli questions the West’s silence over the suffering of the Syrian Christian community of Maaloula

Beyond Islamophobia - SOAS University Imam Khomeini Conference 2014 - Islamic Centre of England Are We Ready to Welcome Ramadhan? Sisters Only workshop - Al-Nur Women’s Centre Islamic psychology and mental health services - Osmani Centre

Health

Course: Death and Resurrection - Al-Zahra Centre

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Donate blood, donate life The benefits of blood giving goes beyond its ethical value. Laleh Lohrasbi gives us other reasons to donate blood

Summer Exhibitions – Ahlan Arts Qur’an, Conservation and Ecology - Birkbeck College ‘Sisters Only’ charity walk - Malham Charity Walk

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The best timing Taking prescribed medications is not as simple as we think. According to Laleh Lohrasbi the timing is also important

The Middle East in Global Perspective - University of Sussex Imam Al-Mahdi Conference - Islamic Centre of England 2014 London Sukuk Summit - sukuksummit.co.uk Sara Russell: ‘Another Day’ Exhibition - Islamic Human Rights Commission Course: The 99 Names of Allah - Birmingham City University

Science 54

The Prison within our own mind Elham Ostad-Saffari believes that disturbing and destructive thoughts are the silent whispers of the Devil which a strong faith in God can help overcome

Places 58

When Moorish is Moreish Exploring the Islamic influence in art and architecture of 19th century Europe, Cleo Cantone highlights some European architects who found the Moorish style too tempting to ignore

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4th Islamic Banking Conference - Lancaster University Management School British culture after 9/11 - Teesside University

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) after the name of the holy Imams from the progeny of the Prophet Muhammad(s), and for his daughter Fatimah(a) stands for the Arabic phrase ‘alayhis-salaam, ‘alayhassalaam (feminine) and ‘alayhimus-salaam (plural) meaning respectively: (God’s) Peace be with him/ her/ or them.

From the

Editor

God’s Universe Universe, and science and religion both believe in this order.

O

n 4 July 2012 physicists and engineers at the European Organisation for Nuclear Research, who had been researching the fundamental structure of the Universe for years, successfully discovered a new particle that gave us more insight into the structure of matter and the Universe. This particle is known as Higgs boson after one of the scientists that first theorised its existence.

Soon after the announcement of this discovery the media began to refer to it as ‘God’s particle’. The term, disliked

by Higgs (a declared atheist), was coined jokingly by another well-known physicist, Leon Lederman.

The faithful in any of the three monotheistic religions - Judaism, Christianity and Islam - find it difficult and highly improbable to imagine such order as the product of a casual phenomenon.

For them this is an evidence of God’s manifestation.

This is one of those points at which religion cleanses itself from superstitious and irrational elements, and begins to converge with science towards a common ground where reason and faith coincide.

With respect to Islamic theology, there have been many attempts over the centuries to formulate answers that can be plausible also to those outside the conviction of faith.

According to physics some of the components of matter are photons and gluons believed to be inanimate and apparently without matter. It was discovered that the new particle Higgs bosom forces photons and gluons to interact with each other and aggregate.

God’s particle in effect creates an obstructing field against which the particles trip over originating a visible mass. According to scientists, this is the particle through which everything that exists acquires a mass.

In this issue’s cover story Alexander Khaleeli argues in favour of a rational and logical approach to the above answer, providing an example of an Islamic approach based on logic. These kinds of exercises are conducted in the firm belief that human beings are able to realise the truth and to penetrate the nature of things, thanks to their ability to question. This ability in turn can continuously advance because it is challenged and provoked by what reality tells people in response to their questions.

This discovery in itself is just one which opened a door into our understanding of the universe and it has generated many conflicting opinions amongst scientists as well as philosophers.

Physicists believe that the Universe contains 24 elementary particles which interact with each other via four fundamental forces of nature, now all within a great theoretical framework.

Whatever our belief, this scientific discovery demonstrates that there is an order and therefore reliability in the

Someone may ask, from where does this rationality and elegance arise, or more daringly, if there is a connection with

the idea that the physical Universe is a reflection of a creative intelligence.

Obviously such a question has philosophical and theological implications but what is interesting is the fact that today it is aroused also by scientific research and tested in our laboratories.

In itself this is a departure from the overwhelming relativist climate that has prevailed over the last few decades.

Acknowledging the Infinite is an act of free will, an individual decision and this freedom in itself indicates to us that behind all things, there is a Willing Entity and not a self-powered machine.

If someone has faith in a benevolent God who has created the Universe, this faith is likely to be reinforced by the symmetry that exists in nature and the demonstration of its rational structure.

Higgs boson is further evidence of the existence of such symmetry and if we want, a direct proof that God exists.

This is not to be explained as a scientific proof but rather a further confirmation of faith and also a confirmation of science.

However, there is a question that science cannot answer: who has created the laws of nature that science is discovering? Behind every scientist there is a man who tries to know and ask unspoken questions about himself and the nature of God. As Alexander Khaleeli concludes in his cover story, a theoretical and scientific understanding of God‘s existence cannot answer the question of What is God? That answer can only come ultimately “through having an active relationship with God, through self-purification and moral refinement, which is the very purpose of religion”. •

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News FRANCE

Far Right Mayor Opposes Halal in City Canteens One of France’s far-right mayors who swept into power recently after historic local elections has wasted no time in stoking controversy by stating that no halal meals will be served in municipal cafeterias in his town of Béziers.

Robert Ménard, whose campaign was backed by Marine Le Pen and her National Front party, told the press that any town establishments that serve halal will cease to do so immediately.

‘You must always give people the choice to avoid eating foods that they don’t want to or cannot eat due to their religious convictions. That said, there will be no halal meals in municipal cafeterias,’ Ménard said.

Press reports in France stated that there is no official data available on which schools in Beziers, if any, serve halal meat to students who dine in the cafeterias.

Ménard’s comments came just days after Marine Le Pen declared that the nearly dozen French cities captured by her party in the recent elections would not allow ‘religious requirements’ to dictate the composition of school lunches.

Le Pen told a French radio station that in towns won by the party’s candidates school cafeterias will no longer serve non-pork substitution meals, which are generally eaten by Muslim and Jewish children.

GERMANY

Bavaria Court bans Muslim pupil from wearing face veil A court in Bavaria has banned a school pupil from wearing a face veil during lessons, rejecting her argument that she had a constitutional right to do so.

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The 18 year-old Muslim pupil had been shut out of lessons at a state-run vocational college near Regensburg for refusing to remove her niqab, a garment which covers the hair and face leaving only the eyes visible.

She took the matter to court, arguing that the ban was in contravention of her constitutional right to religious expression.

The Bavarian administrative court rejected her complaint ruling that the school’s demand to remove the veil for lessons did not represent an illegal restriction of her rights.

The wearing of the face-covering veil during teaching periods, the court wrote in a statement, prevented essential non-verbal communication between teachers and pupils.

ITALY

Club Experiments with WomenOnly Swimming A sports club in Mestre, a suburb of Venice, is offering women-only sessions only as part of an experiment to integrate the Muslim community.

an important opportunity to pave the way towards opening up links and expanding knowledge; we hope the same thing happens here.’

More than 1.5 million Muslims live in Italy, according to figures from the Pew Research Centre, making them Italy’s second-largest religious group.

Despite this, Islam is not an officially recognised religion, making it difficult for Muslim organisations to get funding through the Italian law that allows taxpayers to allocate part of their taxes to a religious group of their choice.

Efforts to recognise Islam in Italy, even unofficially, are often slammed by the separatist Northern League.

When former Prime Minister Enrico Letta said earlier this year that the government was exploring the possibility of building an Islamic museum in Venice, the party hit back by saying, ‘how can the government throw money at an Islamic museum?’, and especially when Venice has ‘so many other problems with its cultural heritage’, such as the threat of rising sea levels.

MYANMAR

For three Sundays, the pool at Polisportiva Bissuola di Mestre will be open only to women and their children between 9 am and 10.30 am, according to press reports.

The move, launched in coordination with the Italian Union of Sports for All (USIP), is ‘an opportunity to promote integration and raise awareness of women from different backgrounds,’ Ugo Di Mauro, the President of the Bissuola sports club, was quoted as saying.

If successful, the initiative will be extended, Di Mauro added.

He was inspired to follow in the footsteps of a Turin sports club, which adopted the initiative and saw a 50 percent increase in the number of women using the pool.

‘There was real integration, and it was

Stateless Rohingya minority The plight of Myanmar’s stateless Rohingya minority was absent from official discussions during a recent biannual summit of Southeast Asian leaders, despite growing concern over the issue among regional countries.

The issue ‘has not been brought up and will not be brought up,’ Le Luong Minh,

secretary-general of the Association of Southeast Asian Nations (ASEAN), told the press.

NORWAY

SPAIN

‘We don’t see it as an issue that is a priority for this summit,’ he added.

Myanmar sees the Rohingya as foreigners from neighbouring Bangladesh, but the Rohingya have been living in Myanmar for generations. Left out from the country’s citizenship act, Rohingya Muslims are denied most rights including freedom of movement, living in deteriorating conditions since extremist Buddhist violence in 2012 in Rakhine state pushed them out of their homes.

Their lives have become increasingly desperate since offices of international aid agencies were attacked in Rakhine state in late March, leaving these agencies unable to conduct programmes there.

Analysts say the issue is turning more regional in nature, since violence and conditions in these camps have forced many Rohingya to seek refuge in neighbouring countries, escaping in rickety fishing boats to Bangladesh, Thailand, Malaysia, Indonesia and even as far as Australia, causing a wider refugee crisis.

The summit, they added - especially with Myanmar at the helm of ASEAN - could have been an opportunity for regional countries to exert some influence over the issue.

Romain Caillaud, managing director of the Myanmar branch of political consultants Vriens & Partners, said that the situation in Rakhine state is one which ‘a number of ASEAN countries with Muslim majorities - Malaysia, Indonesia and Brunei - are displeased.’

Both Malaysia and Indonesia have in previous statements criticised Myanmar over violence against Muslims in the country. Tensions have already spilled over to Indonesia, where police foiled a bomb attack against the Myanmar Embassy in the country’s capital, Jakarta last May. Suspects confessed that the attack was designed as a reprisal attack against Myanmar Buddhists, over the treatment of Muslims.

Norway Approves Its First Muslim Primary School Plans to launch Oslo’s first Muslimonly primary school have been given the go-ahead by Norway’s education ministry in the face of cross-party criticism.

In the application to start the school, the Association of Muslim Mothers said that the school would teach its pupils Arabic and Islamic values as well as the standard subjects on the curriculum, replacing the subject of ‘Religion, Philosophy and Ethics’ with ‘Islam, Religion and Philosophy’.

The school aims to have 200 students, and is expected to look for premises in the east side of Oslo, where most of the city’s immigrant population lives.

Both Norway’s opposition Labour Party and the anti-immigrant Progress Party, which is part of the government coalition, criticised the plans.

‘I’m concerned that if we begin to group ourselves by religion, it will weaken the inclusiveness of Norwegian society,’ said Trond Giske, the Labour MP who chairs the Norwegian parliament’s education committee. ‘We spend a lot of money on inclusion in Norway, and now we are apparently going to be spending it on segregation.’

The Association of Muslim Mothers has fought for more than a year to open the school and has had its application turned down several times.

Today, Oslo has a Muslim kindergarten, the Mosaikk Barnhage, but no Muslim schools.

Catholic Church Attempts to Hide Cordoba’s Islamic Past Spanish campaigners accuse the country’s Catholic Church of trying to cover up the Islamic history of Cordoba Cathedral, a world heritage site that served as a mosque for centuries.

It is one of the most famous Islamic sites in Europe, but those coming to learn about that are left none the wiser by the information leaflets given out to tourists, critics say.

‘For the citizens of Cordoba, what has hurt our feelings is that they have cut off the name and the memory of the monument,’ said Antonio Manuel Rodríguez, a law professor at Cordoba University.

He is a member of a secular group of local campaigners who have gathered 146,000 signatures on a petition demanding that the common Islamic and Christian heritage of the site be recognised.

The acclaimed British architect Norman Foster is among the signatories, as well as many Spanish writers and scientists and moderate Catholics.

A historical jewel in the southern city that was a capital of Islamic Spain in the Middle Ages, the building with its cobbled patios and minaret draws more

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News than a million visitors each year.

SUDAN

The entry ticket visitors receive bids them ‘welcome to the Santa Iglesia Cathedral’, but does not mention that the building, now administered by the church, was a mosque for centuries.

‘Over the past few years, the Diocese of Cordoba has erased the term “mosque” from all the information leaflets of what is recognised worldwide as a symbol of cultural harmony,’ the ‘Save the Cordoba Mosque’ petition says.

This ‘offers millions of tourists a distorted historical account, which crudely adulterates the essence of a complex building and an emblem of diversity.’

The visitors’ leaflets point out that a mosque was built on the site of a Visigoth church in the eighth century, but skims over its next 500 years as a place of worship for Muslims at the height of Islamic rule in southern Spain.

UNESCO, in its listing of Cordoba’s historic centre as a world heritage site, highlighted its place in the golden age of Andalusia, which began with its conquest by Muslims in the eighth century.

Under the Islamic Umayyad rulers, Cordoba flourished with mosques and palaces that rivalled Constantinople, Damascus and Baghdad for splendour, UNESCO said.

Construction of the mosque, with its grand prayer room and marble columns, began in 766. It was transformed into a cathedral in the 13th century after a Christian ruler conquered the city.

In 2006, the campaigners say, the Cordoba bishopric registered the cathedral as its own property without informing the regional government, a move which has allowed the Church to run the site.

Until that point, the site ‘was in legal limbo -- it was neither public nor private property’, said Rodriguez.

‘The problem arises when the Church hierarchy thinks it belongs to them,’ he added.

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Rebels Massacre Over 200 in South Sudan Mosque Rebel gunmen in South Sudan massacred ‘hundreds’ of civilians because of their ethnicity when they captured a key oil town, the UN has revealed, calling for a probe into one of the worst reported atrocities in the war-torn nation.

In the main mosque alone, ‘more than 200 civilians were reportedly killed and over 400 wounded,’ the UN mission in the country said. Civilians including children were also massacred at a church, hospital and an abandoned UN World Food Programme compound, it said.

Toby Lanzer, the top UN aid official in the country, said after visiting the town of Bentiu that he had witnessed the ‘most terrible sight’.

‘There are piles of bodies lining the streets where they had been executed, in the market, outside and inside places of worship... the majority wearing civilian clothes,’ he said.

Fighters took to the radio to urge men to rape women from the opposition ethnic group and said rival groups should be forced from the town, the UN said.

South Sudan’s army has been fighting rebels loyal to sacked vice-president Riek Machar, who launched a renewed offensive in recent weeks, targeting key oil fields.

The conflict has an ethnic dimension, pitting President Salva Kiir’s Dinka tribe against militia forces from Machar’s Nuer people.

UN human rights investigators said that after rebels wrested Bentiu from government forces in heavy battles, the gunmen spent two days hunting down those whom they believed opposed them.

The UN peacekeeping mission in South Sudan (UNMISS) ‘strongly condemns these targeted killings,’ UN spokesman Stephane Dujarric said in New York.

‘The mission calls for these atrocities to be fully investigated and for the perpetrators and their commanders to be held accountable,’ he added.

Reminding the government and rebels of their obligation to protect civilians, Dujarric said the mission ‘calls on them to immediately cease targeting unarmed civilians’ and to respect a January ceasefire that has fallen to pieces.

Both South Sudanese and Sudanese -

some from the war-torn Darfur region - were killed, UNMISS said.

Peacekeepers are photographing those killed to provide documentation before burial, Lanzer said, with video footage shot by UN workers showing digger machines loaded with corpses.

UK

MI5 ‘Groomed’ Abu Hamza Abu Hamza al-Masri, a Muslim preacher who was on the cover of plenty of tabloid newspapers during his stint in the UK, has been revealed to have assisted Britain’s counter-intelligence service, MI5.

The evidence was presented in a court in New York where Abu Hamza went on trial. The evidence was presented

by Abu Hamza’s own defence lawyer, Joshua Dratel. Dratel waved the Scotland Yard documents as he addressed the court. Dratel said the documents showed that the cleric was an MI5 ‘intermediary.’

He was reminding the court of MI5 ‘grooming’ of Hamza going back to 1997, well before the 9/11 attacks or the so-called War On Terror. By 2000 London’s Finsbury Park Mosque trustee, Mufti Abdul Barkatulla, was pleading with Scotland Yard to curb Abu Hamza’s activities, but MI5 did nothing.

At the conclusion of the New York trial, Abu Hamza received a life sentence after the court found him guilty of 11 counts of criminal conduct related to a number of terrorist activities.

US

FBI Uses No-Fly List to Hire Muslims as Informers The FBI used a No-Fly list to recruit US Muslims as informants, violating their constitutional rights to freedom of speech, association and religion,

according to a recent lawsuit launched by four US Muslims in a New York federal court.

Muhammad Tanvir, Jameel Algibhah, Naveed Shinwari and Awais Sajjad, who are either US residents or permanent US residents, are demanding that the FBI remove them from the No-Fly list which contains the names of people who are not permitted to board a commercial aircraft for travel in or out of the United States.

‘This impermissible abuse of the No-Fly List has forced Plaintiffs to choose between their constitutionally-protected right to travel, on the one hand, and their First Amendment rights on the other,’ says the lawsuit.

One of the plaintiffs, Awais Sajjad, a lawful permanent US resident, learned

and questioned by FBI agents who wanted to know if he knew anything about national security threats. He was soon put on the No-Fly List, though he has never been convicted of a crime or posed a threat to national security, according to his lawyers.

In one of their visits, FBI agents wanted to know about the ‘local Omaha community, did I know anyone who’s a threat?’ Shinwari says.

‘I’m just very frustrated, [and I said] what can I do to clear my name?’ he says. ‘And that’s where it was mentioned to me: you help us, we help you. We know you don’t have a job; we’ll give you money.’

Though Shinwari was allowed to fly within the United States in March, he still fears that if he flies to Afghanistan to see his wife and family, whom he hasn’t seen for at least two years, he might not be able to return.

According to Jameel Algibhah, from the Bronx, New York, the FBI asked him to get access to a mosque and even pose as an extremist in online forums.

that he was on a No-Fly List in 2012 when he tried to board a flight to Pakistan. FBI agents questioned Sajjad at the airport before releasing him. Soon they returned with an offer: he could work as an FBI informer and in return the agency would give him citizenship and compensation, the Washington Post reported.

The fourth plaintiff, Muhammad Tanvir, started taking action against the FBI in October 2013, after he refused to spy on his local Pakistani community. Now he cannot visit his ailing mother.

Ramzi Kassem, associate professor of law at the City University of New York, told the Washington Post that ‘the No-Fly list is supposed to be about ensuring aviation safety, but the FBI is using it to force innocent people to become informants.’

When he refused, the bureau ‘kept him on the list in order to pressure and coerce Mr. Sajjad to sacrifice his constitutionally-protected rights,’ says the lawsuit.

Meanwhile, the lawsuit seeks not only the plaintiffs’ removal from the No-Fly list but also the establishment of a more robust legal mechanism to contest inclusion in it.

Meanwhile, three other complainants – Tanvir, Algibhah and Shinwari – said they were added to the list immediately after they refused to work as FBI informants for religious reasons.

‘This policy and set of practices by the FBI is part of a much broader set of policies that reflect over-policing in Muslim-American communities,’ said Diala Shamas, one of the lawyers for the four plaintiffs. The FBI has not commented on the lawsuit.

Shinwari, a legal US resident from Omaha, Nebraska, said that after his arrival from his native country, Afghanistan, in 2012, he was twice detained

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RELATIONSHIPS SUBMISSION

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The journey of the discovery of oneself must go through the process of interacting with the world from which we derive important lessons about life. But in the end it is the correct relationship with our Creator that gives us contentment says Sabnum Dharamsi

THE SCHOOL OF HARD KNOCKS

T

hink with me about all the stuff of relationships…

Meeting, texting, getting involved, being liked, sharing, caring, companionship, short / long-term, love, families, achievement, power plays, compromise, hatred, betrayal, pride, disappointment, and confusion.

We each have a unique network and perception of relationships, but whatever our circumstances, relationships are powerful. Our very existence is proof of the drive to connect and procreate. But what actually happens to us in relationships? Why is it that relationships bewitch and befuddle us?

Islam is very clear that relationships are essential for spiritual development.

Monastic life – shutting oneself away – is frowned upon in Islam except for short periods in khalwa – spiritual retreat. The oft-quoted saying of the Prophet(s) “When

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a man marries, he has fulfilled half of his religion, so let him fear God regarding the remaining half,” and the emphasis placed in Islam on family and community highlight how important relationships are for us.

And yet I have never come across someone who at some point hasn’t wanted to run from the pain of relationships. So how should we understand relationships and get the best out of them? In the myriad relationships we have, there are three essential ones: our relationships with others, our relationships with ourselves, and our relationships with God.

Self with others

So why has God created these differences? It is in this Quranic verse that we find the answer:

Self with Self’ But there is an even more profound meaning to the verse above. It points to a deeper relationship, the relationship of ourselves with ourselves, or the intrapersonal. Outer relationships are the key to patterns within our own selves. For example, if I feel empty inside, I will take that emptiness into every situation. If I believe that men can’t be trusted, or that all women are manipulative, then the universe will reflect back that reality. It is commonly said that you can try to run away from a relationship, but you can’t run away from yourself.

Relationships are important to us; and most of the time we project our inner world onto the outside. It is easier to see this projection in other people – all of us know people who Our very existence is proof of the drive to see life through rose-tinted connect and procreate. But what actually spectacles, or have destruchappens to us in relationships? Why is it tive relationship patterns, or who are constantly living that relationships bewitch and befuddle us? in traumatic situations that they have brought upon themselves.

Relationships with people are generally more complex than relationships with inanimate objects, so unsurprisingly, we learn massively through interaction with people. Relationships are crucial to the development of our self-image but more crucially, identity formation.

It’s through others that we develop and learn who we are, whether it’s through parents, marriage, being a parent or relating to others through school or work. It’s in relationships that we develop social and emotional skills, and learn to develop as well as test out our opinions. Importantly, relationships tell us if we are ‘ok’. If others accept us, this is important feedback that tells us if specific behaviours are socially acceptable. On a more fundamental level, there is a relationship between acceptance from others and the healthy development of our own selves. When children get this acceptance early on from their parents, they are usually stronger in themselves, which gives them the security to confidently forge relationships with others.

This is one reason why love and respect is so important to us – it tells us on a deep emotional level, it’s ok, you have a right to feel, to think, to be.

However, there are difficulties. Not every child has that security. And not every parent has the ability to provide that

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acceptance. And even if they do, society – and this is particularly the case for people who are ‘different’ – may not accept them. Whoever you are, there is a fundamental paradox at the root of relationships. We all naturally seek good relationships but society / family does not provide a perfect social environment for acceptance. Not only that, we are all different. And sometimes those differences really matter. Sometimes we cannot change ourselves / others or find it difficult to compromise because to do so would threaten our sense of self.

“O you mankind! We have created you of a male and a female, and then We made you into races and tribes so that you may know each other. Surely the most honourable of you in God’s sight is the one who is the most pious among you; surely God is All-Knowing and Aware.” (49:13) These powerful differences hold the key to our evolution as human beings.

When we allow greater intimacy with people – when we don’t run away from the challenges of a relationship, and learn to somehow go beyond those differences, there is potential for growth, for seeing the limitations of your own perceptions, and for love. When you’ve had an argument with someone, but then found a way to healthily heal that relationship, you are wiser, stronger and more loving than before. I don’t mean that one must always stay in a relationship. Some relationships can be so toxic that they cannot and should not be maintained, and that too is wisdom.

“O my son! Even if it should be the weight of a mustard seed, and [even though] it should be in a rock, or in the heavens, or in the earth God will produce it. Indeed God is all-attentive, all-aware.” (Qur’an 31:16) The universe mirrors you, and you are a mirror of it. Indeed, in a subtle way, every situation, whether it is a relationship with people or things or the world, is a reflection of you. Is the world a scary place? Is it filled with child killers and rapists? Is everyone out to get something so you just have to do the same before they do it back? Are your relationships selfish or generous and God-fearing? We all get caught in our projections, and we react to them in pre-conditioned ways. Part of the importance of relationships is the opportunity to see our own patterns, and to realise our conditioning.

Getting to know oneself and the relationship you have with yourself is essential. God tells us:

“We will show Our signs to them in the horizons, and within themselves, until it becomes clear to them that it is the truth. Is it not sufficient that your Lord witnesses all things?” (41:53) Are there any patterns, any major threads in the multiplicity of roles and identities you have? Simply recognising these patterns is healing, because it is the beginning of either changing or accepting yourself. So for example, you might say, ‘I need to learn how to be less sensitive” or “I’m just a big softie – and I accept that makes me vulnerable sometimes.”

“And that is because God never changes the grace he has bestowed upon any people until they first change that which is in themselves, and that is because God is Hearer, Knower.” (Qur’an 8:53)

Self with God Though this relationship with your own self is important, what underlies it? We now come to our relationship with God, the last and most important of the three types of relationship. Relationship with the self, the intrapersonal, is governed by the relationship of self to soul. Within us is the soul or ruh, that Relationships are crucial to the development aspect of us which is God’s divine breath, which reflects utter perfection, and the self cannot but of our self-image but more crucially, identity help be in worship of it. What this means is that formation. It’s through others that we develop we cannot help but want Him. Whether this love and learn who we are, whether it’s through manifests consciously or unconsciously, whether we are Muslims or not, all human beings love parents, marriage, being a parent or relating to Unity (Al Ahad), Beauty (Al Jamal), Pure total others through school or work. absolute unconditional love (Al Wadud), and so on. In every aspect of our lives we knowingly or unknowingly worship the Divine.

We cannot help but want to connect with others because we’ve been created this way. We have been created with the paradox of being limited and dependent on others but also longing for absolute independence. Teenagers are often driven to establish a unique identity, different and independent from their parents, whilst simultaneously wanting to be like their friends. Maybe adults are less dependent on others for approval, but even so, we are ‘programmed’ wanting both interdependence and absolute independence.

When one knows this, then some of our perennial life questions make sense. It explains why we might believe in true love, but also inevitably be disappointed because either it will not be found or last. Unless you accept along the way that life and people have limitations – including yourself - and that no relationship can give you what you ultimately desire, then life will constantly hurt and disappoint. But paradoxically, it is only by engaging with this world, by learning the hard way and maybe over and over again, that you and I can discover that contentment can only come from realising that He is the Source and Resolution of all true desires.

Our environment conditions us and we condition it. We are told in Islamic teachings that if we spend 40 days with a person we will become like them. The universe reflects us and we reflect it. There is a flow of energy between people, a passionate dance in which our intentions and actions are mirrored in each other, in which the longing of self for God is eternally played out whether knowingly or otherwise. • Sabnum Dharamsi is a therapist and co-founder of Islamic Counselling Training. www.islamiccounselling.info

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B

eing Muslim in contemporary Britain or Europe conjures up many ideas including the over-familiar concepts of assimilation and integration.

These particular notions of assimilation and integration imply a process of change incurred by Muslims, typically on issues of cultural variation, through compliance with external expectations imposed by a state which makes no overt adherence to Islamic principles. Before Muslims can enter into such a bargaining process, it is necessary for the Muslim community to first clarify on an individual and institutional basis its stance on topics related to assimilation and integration by virtue of the understanding of Islam alone. This is where the process of conversion to Islam in European countries such as Britain can help the wider majority ‘heritage Muslim’ community to re-think their Muslim identity in Europe and in doing so make great efforts to forge faith-centred identities in a multi-cultural environment and provide authentic Islamic responses to questions such as assimilation and integration.

As a revert, I would like to explore some thoughts around the process of embracing Islam and taking on a Muslim identity. I believe this process, often likened to a journey, and something I began myself nine years ago, can provide many insights and lessons for the wider Muslim community in Britain about how it can fulfil its spiritual potential and overcome a whole gamut of problems and their root causes.

Identity may be defined as the distinctive characteristic belonging to any given individual, or shared by all members of a particular social category or group and is formed for example through the adoption or rejection of characteristics, values, and beliefs associated with others.

A convert or revert is first recognised as a new Muslim with a Muslim identity after making a rational decision to affirm that they believe in the teachings and principles of Islam and that they want to live according to them. Sometimes this decision to become Muslim requires a change to pre-existing beliefs and lifestyle habits while sometimes it is an affirmation of beliefs they have already held, such as the way a prior Christian would agree with the values of love, compassion and mercy for others taught in Islam.

Converts can only make the decision to become Muslim and adopt a Muslim iden-

LESSONS FROM THE CONVERSION PROCESS Based on her research and personal experience Hanna Smith considers the impact of converts on the wider Muslim community and how their experiences to find personal meaning in Islam can help the younger generation of Muslims

tity after a period of learning. Before that they must gain knowledge in what Islam is, and what it means to be Muslim or conversely non Muslim. There are various ways in which a person can discover more about Islam and Muslims, e.g. from existing lay Muslims and scholars, behaviour and direct teaching, from books and internet resources etc.

In conducting such research a person will face many challenges: How does one reconcile contrasting beliefs and practices? Is one looking for a single definitive answer or are multiple interpretations connected by a theme permissible? How does

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one determine whether to become a Muslim? By which criteria do they measure so-called Islamic and Muslim beliefs; do they use abstract notions such as truthfulness or virtue, or their own desires or personal gain, e.g. for a community, a husband, cultural acceptance? Faced with such deep philosophical questions to answer, it often takes converts many years, sometimes decades, to make their testament of faith, or shahada.

My personal journey to Islam began with a search for absolute truth and reality. As a student of physics I was curious about the fundamental nature of reality whether physical or non-physical. I was also questioning many aspects of society and my lifestyle as a 19 year-old student in London. I had come to the conclusion that the material culture in which we live which encourages us to acquire more and more possessions cannot lead to long term happiness or peace/contentment and neither can a hedonistic party-based student lifestyle or an obsessive attention to one’s appearance promoted by the fashion and cosmetic industries. Many of my thoughts were linked by the understanding that material aspects of the world can only be sources of short-term transient happiness and cannot be relied upon for long term contentment.

When I found the same narrative in Islam, that peace cannot be obtained through worldly attachments I felt that given my understanding of the world at the time, Islam was true in this respect. As I explored other Islamic tenets such as modesty and chastity I consistently felt that Islamic principles were superior in comparison to alternative ideologies and arguments. Ultimately I was convinced that Islam and the Qur’an were divinely revealed because of the miraculous appearance of modern scientific discoveries in the Qur’an and this led me to take the plunge and take the shahada.

Once a person has gone through such a process and come to a conclusion over what Islam is about and what it means to be Muslim, they then typically go about a process of adapting their behaviour and lifestyle to conform to these new ideas.

Since their behaviours and habits have typically arisen from personality, cultural conditioning and environmental factors, they must go through a process of character reformation and cultural lifestyle filtering. Sometimes converts end up taking on cultural habits associated with other countries or regions, such as Arab or Asian dress or an Arabic name. Sometimes this is because they genuinely believe it is a necessary part of being more Islamic or sometimes it is out of necessity because they cannot find so-called western clothes which match their understanding of modest dress.

I believe that this process of research and analysis to find personal meaning in Islam, to seek to understand why Islam is the best religion or way of life, is the most important aspect of becoming and being a Muslim. This process that converts go through when establishing their new Muslim identity is a process of understanding which all Muslims must go through in order to understand how to remain faithful to Islam.

A study into conversion conducted by Cambridge University (Narratives of Conversion to Islam in Britain: Female Perspectives, 2003) concluded that “conversion may in fact be as much about Islam itself as it is about some interpretations of Western modernity to which conversion often poses many questions”. And the importance of this personal search is probably the single most important teaching method of the Qur’an, in which humankind is persistently told to reflect upon the physical world, personal experiences, human behaviour and history to understand God’s message.

Similarly there are countless Prophetic narrations which also point to the importance of reflection, questioning to achieve a clear understanding, and the importance of achieving strong belief. The Prophet Muhammad (s) said “Verily, the cure for all ignorance is to question.”

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…the process of conversion to Islam in European countries … can help the wider majority ’heritage Muslim’ community to re-think their Muslim identity in Europe and in doing so make great efforts to forge faith-centred identities in a multi-cultural environment…

Without conviction in the beliefs of Islam such as the existence of a single God and the superiority of its moral virtues, the practice of Islam is meaningless and just a mechanical act.

Another lesson we can learn from conversion is that converts report that their understanding never remains static, fixed in place and time. The Cambridge report states: “conversion is always in a mode of becoming through which a state of being subsists as a core”, and “conversion is a complex phenomenon: it implies continuity and change, association and, at times, involuntary dissociation. It looks back, and it looks forward in a journey with meanings which vary with time and from person to person.”

The conversion process also demonstrates that the process of becoming a Muslim and becoming a servant of God is not achieved without significant hardship and strife; as the Qur’an states: “Do you expect to enter Paradise without being tested like those before you? They were tested with hardship and adversity” (2:214).

The young Muslims whom I have met as part of my work as a teacher and elsewhere already exhibit many traits of conversion, and a troubling minority show signs that they have not reached the point of an understanding of faith. One piece of evidence for this is a conversion-like investigation: most young Muslims I have met heavily question the faith, its teachings and practices. Some of the questions I have been asked include “does the Qur’an promote violent military jihad against non-believers?”, another: “I’ve always wondered why I can’t pray with my shoes on?”

I have also identified a number of problems including the inability of young Muslims to give reasons for being Muslims, the inability to provide even the most basic explanation of what Islam or being Muslim is about, the misinterpretation of the religion as merely a bunch of “rules and regulations” and a failure to understand that someone would choose Islam over another religion and derive positive benefits from this decision.

Parents have also informed me that in this society their children are bombarding them with a plethora of questions that they have never considered and have been unable to answer having never carried out a deep investigation of Islam themselves.

Such an unquestioning acceptance of the religion by so many born-Muslims is in large part due to the didactic style of teaching used in the majority of traditional religious lectures, madrasahs, and Islamic faith schools which suppresses discussion, debate and questioning.

Converts can only make the decision to become Muslim and adopt a Muslim identity after a period of learning.

Before that they must gain knowledge in what Islam is, and what it means to be Muslim or conversely not Muslim.

Another reason why a large proportion of the adult ‘heritage Muslims’ in this country have never gone through a conversion-like investigation of their faith is because as first or perhaps second generation immigrants they have learnt many of the attitudes and behaviours that are fundamental to Islam such as good morals and manners through the norms of their ancestral culture, such as kindness and respect for the infirm or elderly.

The younger generation who live in a society where these Islamic values are not the norm have to go through the conversion process of first identifying and differentiating between different values, attitudes, and behaviours including Islamic ones, and then deciding which ones they would like to adopt.

The issue of ‘re-thinking Muslim identity’ would be much easier if all Muslims embarked on a personal quest to discover for themselves what it means to be Muslim in this society. By doing so, it will be much easier to conduct public discourse around such issues, more ideas will be generated and there is infinitely more chance that as a community we will reach the solutions that will please God the most. •

Hannah Smith has an undergraduate degree in Geophysics from Imperial College London and the University of Oxford, and a Masters degree in Geology from the University of Michigan

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Art Editor Moriam Grillo

In the spotlight Dice Kayak

Many of you may have seen the Jameel Prize exhibition at the Victoria and Albert Museum this Spring. It’s a competition that was inaugurated in 2009 to acknowledge artists who produce art inspired by the Islamic tradition. The exhibition consists of a selection of shortlisted artists competing for the princely sum of £25,000.

Now in its fourth year, the Prize has showcased some of the most innovative contemporary artists from the Muslim world. Although many of them have already been featured on these pages, I thought it would be nice to display a range of work from individuals who now stand as ambassadors for an art form which is becoming more and more a respected feature within the art world at large.

The winner this year was Dice Kayak, a label belonging to two Turkish fashion designers from Istanbul, whose clothing is inspired by Islamic architectural detail and Byzantine mosaics.

It’s worth mentioning that although

all artists contending for the prize produced exceptional work of a very high standard, this team of sisters, Ece and Ayse Ege, offered something that was not only unique but forward thinking.

Heritage Sitareh

Whilst the theme of Islamic heritage was key, Dice Kayak is bold in the execution of ideas toward a final outcome, skilfully exploring innovative ways of encouraging the appreciation of heritage within public consciousness.

By doing this, Dice Kayak has not only developed a name for itself within a niche haute couture market but has also produced functional works of art which have earned a place in the archives of style.

The work, which extends beyond architecture themes, exemplifies all that is beautiful in the world. Each piece takes creativity beyond imagination by expressing Islamic tradition transferred from one art form to another.

My favourite pieces form a part of the floral range, where folds of fabric are used to reflect petal-like formation.

The use of colour in the sisters’ work, although distinct, is subtle and easy on the eye. The palette used, as in architecture, is homogenous and anticipated. Unlike their floral work which is vibrant and genteel. I’m impressed by the fact that not only is the Jameel Prize an opportunity the world over to encourage artists to explore creativity through the use of Islamic traditions, but also by the fact that this Turkish duo, established within the mainstream, have successfully synergised modern and contemporary practices in a way that was done during the formative years of Islam.

Embroidered Sitarah (curtain) made for the tomb of the Prophet Muhammad(s) in Medina.

Sitarah; commissioned by the Ottoman sultan Selim III in AH 1206. Measuring over two metres long, the Sitarah, was one of several textiles presented yearly during the processions associated with the Hajj, the Islamic pilgrimage to Mecca.

Sitarah is on display in the Jameel Gallery at the Ashmolean Museum.

Ashmolean Museum Beaumont St, Oxford 01865 278000 Open every day except Monday

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Masterpiece Laurent Mareshal

I first came across the work of Laurent Mareschal at the Jameel Prize exhibition and was immediately impressed by his unique approach to the brief.

Mareschal was born in Paris but has spent several years living in the Middle East. Hence, his work is greatly influenced by the Arabic cultural aesthetics of geometry and pattern.

His submission for the Jameel prize entitled ‘Beiti’ is an installation based on arabesque ceramic floor tiles, which from a distance appear to be made of baked clay, but are in fact an assemblage of ground spices carefully sieved through Perspex stencils which are suspended centimetres from the ground.

‘Beiti’, loosely translated as ‘my home’, evokes ideas of the familiar and deeper sense of heritage which is rooted within each of us. It is this aspect which enables us all to relate to and connect with this work on some intrinsic level.

It is from this vantage point that Mareschal succeeded in reinforcing a commonality that unifies us through our basic humanity.

“Most of my work is ephemeral. I like to work with time, the passing of time.” - Mareschal Mareschal’s work also documents the passing of time, an element which is in

part influenced by his aversion to the idea of art as a motive for stemming the passage of time, as with marble statues and bronze busts of historic figures, conveying narratives which hope to remain for posterity by immortalising those who have long left this world.

For this reason Mareschal uses degradable materials which will not last and labours over projects which take longer to construct than they do to undo. It is an act which he knows will make people question his own motives.

But questioning Mareschal’s creative reasoning is in fact an invitation for each person to question themselves. After all it is their doubt and not his. With his work, Mareschal is attempting to question our notion of mortality, as well as the fragility of life and how it is conveyed within the time-space continuum which we call life. By observing the minutiae of such notions, using the backdrop of culture and creativity, Mareschal permits us to reflect, consider and question what we witness outside of ourselves, in the hope that such considerations may lead to introspection, or at least a truer understanding as to where these thoughts may arise.

still feel that perhaps Mareschal invites this confusion initially. After all, sand upholds strong connotations of time and its passing - a way of thinking that Mareschal is eager for us to employ.

But by engaging the senses as he does, Mareschal is encouraging us to be in the moment, to see it, smell it, feel it and perhaps taste the memories these spices evoke. It is as if Mareschal is reminding us that life is transient and time passes quickly, while at the same time facilitating the necessity to be in the moment.

Most of Mareschal’s work is site specific, only lasting for a certain amount of time. ‘Beiti’ is no different. This installation is constructed using five spices of varying hues. The spices were used to evoke the senses. Art is more often visual, but Mareschal invites us to engage on another level, and in a way that can only be experienced first hand. I first thought this work of art was constructed of coloured sand and

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Mixed Media Hazem El Mestikawy

Hazem El Mestikawy is a sculptor and mixed media artist who was born in Cairo in 1965. His work was shortlisted for the Jameel Prize in 2011.

El Mestikawy produces a broad range of work which is often hinged around notions of space. He explores with intricate detail the positive and negative space incorporated within an object, that is to say, the area occupied by it in relation to the surrounding space.

His shortlisted piece entitled ‘The Bridge’ has a strong visual impact and staid beauty. It appears at first to resemble an architectural mock-up in its layout and dimensions. Made of paper, papier mâché in fact, the piece is derived from newspapers which originate from the Middle East and the West, reflecting the coming together of a variety of cultures and understandings, making the materials both a metaphor and means to an end.

El Mestikawy begins all of his work in

2D and develops it further. A theme of his work is communication and the exploration of letters and scripts used by various civilisations. In this piece, the letter ‘I’ is prevalent, a fact that becomes known only upon offering one’s time and attention to the piece. The offering of time is rewarded by a reflection of self worth, or at least an affirmation of individuality and identity by way of acknowledging the letter itself.

But is it that simple? El Mestikawy uses letters and repetition throughout his work, with letters being a tool with which he explores language, culture and history. Through his work he explores them as being something that is real but simultaneously abstract.

His study of letters began with the letter ‘A’. Through his research, he explored Hieroglyphic and Coptic letters as well as Old Roman, Kufic, Naskh and modern scripts. His considerations are both complex and puzzling making his

“The interlocking units that build the bridge resemble the letter “I” - possibly an exploration of how individual identities can be locked together to show us the power of a mutually-dependent, multicultural civilisation.” - Katherine C Luber, Curator and Museum Director

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finished piece (pictured below) appear maze-like, a labyrinth which reflects the complexities of life and existence as well as referencing Islamic patterns and geometry.

El-Mestikawy’s use of the letter in a tessellated manner can also be seen to draw upon a collective human existence in a parable of the strengths that unify us as opposed to the superficial aspects that drive us apart. Through his work El Mestikawy is eager to set out common strands in our language, history and geography. By using himself as the filter, El Mestikawy presents a complex narrative of heritage and identity.

Textiles Aisha Khalid

“Tradition doesn’t mean that things are frozen, it develops with time.” - Khalid Khalid is a Pakistani artist, born in Faisalabad in 1972. Khalid trained in Mughal miniaturist traditions and is known for her intricate and modern interpretation of Kashmiri traditional art as well as her use of social and political themes as the subtext of her work.

Addendum tive shawl took forty days to complete, working on average twelve to sixteen hours a day. Her story of its construction is intertwined eloquently with the struggle of the Kashmiri people from a local and national perspective, with each pin reflecting the beauty and the pain that characterise Kashmir.

Syria contemporary and modern art

Khalid produced a Kashmiri shawl for her shortlisted entry for the Prize in 2011. The shawl was made of a piece of cashmere cloth which was pierced with 360,000 gold-plated pins. It was a labour of love on Khalid’s part which left her suffering from repetitive strain injury.

Each golden pin represents an elemental stitch from the traditional pattern of a Kashmiri shawl. Displayed in suspension, the shawl replicated a traditional paisley pattern. From a distance the hanging, from the front, conveyed a shining brocade of titanic grandeur. From behind, one could witness a complex malaise of pointed golden shards reflecting an opposing view of the beauty on the other side.

Khalid has admitted that making the shawl was a labourious task which involved six helpers.

Traditional woollen shawls from Kashmir are also made by hand with a group of workers, more often women, sitting together to complete each piece. Khalid attempts to replicate this aspect of the tradition of shawl making in her own way.

Through her work she intends not only to highlight the plight of the Kashmiri struggle, but acknowledge the unsung heroes who slave over reams of cashmere cloth to embroider and finish shawls and scarves worn the world over.

These anonymous workers produce garments that are sold for extravagant amounts and for which they receive only a pittance. Weighing some forty kilograms, her piece also reflects the heavy burden her people have had to endure.

Syrian contemporary and modern art is an important contributor to the heritage of the Islamic world.

Based on Syria’s place in Islamic Art, a range of talks and gallery tours will take place at the Ashmolean Museum June 7-14.

The event will explore Syria’s architectural heritage, considering Syria’s current threatened status, and explore the impact Syria has made in its contribution to the Islamic art world and beyond.

Talks will be delivered by Venetia Porter, British museum curator of the Hajj exhibition in 2012, and Assistant Keeper for Ancient Near East, Dr Paul Collins.

Booking is essential. • Moriam Grillo is an international artist. She holds Bachelor degrees in Photography, Film and Ceramics. She is also a freelance broadcaster, photographer and writer.

Even with assistance, Khalid’s decora-

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Unilateral sanctions have little basis in law The hegemonic attitude of the USA is reflected in the way it positions itself in relation to international law. Mansour Talebpour questions the legal basis of the US’ programme of sanctions against the Islamic Republic of Iran

R

ecent times have seen the levying of unilateral sanctions by the US on Iran and many other states. US sanctions on Iran have been extended and strengthened gradually over a period of more than three decades and now constitute the most comprehensive unilateral sanctions programmes in history.

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Pursuant to the principle of state sovereignty, states have the authority to regulate their trade, ban trade or political relations with other foreign states. However, there are some limitations under international law, revolving mainly around the principle of nonintervention and extra-territorial jurisdiction. Accordingly, while in general

unilateral sanctions are justifiable some forms of unilateral sanctions, known as unilateral secondary sanctions, may not be legal under international law.

Hence, unilateral secondary sanctions have been strongly criticised as a form of extra-territorial jurisdiction, and by virtue of that fact a violation of the principle of non-intervention.

Unilateral Sanctions Levied on Iran by the US

The history of US sanctions on Iran dates from the 1979 Revolution and the subsequent US Embassy hostage crisis.

Over the years, the US has imposed severe and coercive sanctions on Iran for various reasons, mainly in response

to alleged human rights violations and in response to Tehran’s alleged nuclear weapons programme. The sanctions have been of two types: unilateral sanctions and unilateral secondary sanctions. The former, which were more limited, were used from the time of the hostage crisis in 1980 until 1996.

During this period the US imposed

limitations on investment and trade between US persons and entities and Iran, and also blocked Iranian assets in the US. Unilateral secondary sanctions were introduced in the Iran and Libya Sanctions Act (ISLA), enacted in 1996.

Under its provisions the US sought to restrict and reduce the trade of other

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states with Iran. For instance, ISLA years imprisonment for individuals. In Iranian Presidential election on 14 authorised the imposition of sanctions 2010, the US even imposed sanctions June 2013 the US President signed a by the US government on both domestic on Iranian academics which included: more far-reaching order that is more and foreign firms which had invested ‘Substantive editing of written publicadamaging than all sanctions imposed more than $20 million on Iran in the previous in the energy sector in three decades.

It Iran. Such sanctions includes sanctions on are regarded as extrathe automotive sector territorial and secondary and on any significant sanctions. One form transaction related to …the US has declared that if a national or entity of of such sanctions is a the purchase or sale of secondary trade boycott.

Iranian Rials, energy, other states trades with or invests in Iran …, this For example, the US has shipping or port sectors foreign entity or person cannot then invest or trade declared that if a national or to any Iranian person with the boycotting state, which is the US, even when or entity of other states included on the list of trades with or invests Specially Designated according to the foreign nation’s law, trade with Iran in Iran (the primary Nationals (SDN List). for the goods in question is permitted. sanctions target), this In this new sanctions foreign entity or person order, agricultural cannot then invest or commodities, food, trade with the boycotting medicine and medical state, which is the US, devices for use in Iran even when according to are exempted, although the foreign nation’s law, trade with Iran tions; Payment of royalties for written in practice even these items are affected for the goods in question is permitted. publications; Creating or undertaking as it is impossible to conduct direct The other form of secondary sanction a marketing campaign to promote a transactions with Iran. is that the US can require its nationals written publication;’ and any software to divest from or not to commit future which is essential for reading, writing The legality of the secondary investment in a third state as long as and researching a written publication. sanctions under international law that state trades with Iran. This form Since 2011, the US has extended its principles of unilateral sanctions therefore has secondary unilateral sanctions strategy the effect of imposing on other states Secondary sanctions have been widely extensively by focusing on Iran’s financertain regulations regarding their own criticised for violating the principles cial sector, imposing sanctions on many business and conduct. of non-intervention and territorial financial entities and commercial banks. jurisdiction in international law. Such In the case of Iran such unilateral Consequently, all property owned by the intervention in foreign states’ affairs and secondary sanctions have been applied Iranian government, the Central Bank targeting of third parties goes beyond to a very wide range of activities. In July of Iran and Iranian financial institutions the jurisdictional authority of the 2010, the US Congress adopted new located in the United States, and the USA. Peter Fitzgerald, unilateral sanctions on Professor of Law at Iran – Comprehensive Stetson University, Iran Sanctions, Accountnotes that a consensus ability and Divestment The wide-ranging sanctions enacted by the US seems to be building Act or CISADA for among the internatogether with regional sanctions have affected short – which amended tional community that the Iran-Libya Sanctions the Iranian civilian population in a manner that is such unilateral extraAct of 1996 (ILSA). not compatible with international human rights territorial sanctions The new sanctions are an unreasonable standards. were imposed on the intrusion upon state energy sector, financial sovereignty.

They transactions, goods are ‘extra-territorial’ and services of Iranian because there is no origin and the export territorial or national nexus between the of goods and technology. The penalty purchase of petroleum, petrochemical foreign entities being subjected to sancfor violating Iranian Transactions products, etc., are sanctionable. tions and US jurisdiction as prescribed Regulations may result in a fine up to under the principles of customary More recently, a few days before the $1,000,000 for entities and up to 20

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international law, even in the absence of a formal enforcement mechanism for violation of these principles.

Other scholars, however, take the opposite view and argue that secondary sanctions are not extra-territorial. For example, Jeffrey Meyer, Professor of Law and currently United States’ District Judge, argues that secondary sanctions which are based on both territoriality and nationality jurisdiction are reasonable. Nevertheless, it seems that at least some types of secondary sanctions are dubious in regard to their compatibility with customary international law amounting, as they do, to extraterritorial jurisdiction.

dictional basis. In addition, economic intervention in the affairs of foreign states and targeting of third parties is a violation of the principles of nonintervention and territorial jurisdiction under public international law. •

Away from the academic arguments it is clear that comprehensive US unilateral sanctions have in fact targeted the daily life of the Iranian people directly in many respects. The combination of the three different sorts of sanctions (US, UNSC and EU) is remarkable. For example, the UNSC froze the assets of the Iranian Government and the US and EU simultaneously imposed sanctions on the Central Bank of Iran, making sanctionable all significant transactions involving the national currency. In practice, this made trade involving all goods subject to sanctions. Although Iran and the 5+1 group reached a deal in Geneva on 24 November 2013 to ease a very small number of sanctions all the major sanctions remain in place.

Conclusion:

The wide-ranging sanctions enacted by the US together with regional sanctions have affected Iran’s civilian population in a manner that is not compatible with international human rights standards.

Meanwhile the continuing development of the nuclear programme in Iran has demonstrated that sanctions have not been successful in achieving their stated purpose of altering the Iranian government’s stance on the issue.

The US’ unilateral secondary sanctions on third states amount to extraterritorial jurisdiction because there is no jurisdictional nexus with the sanctioning state and therefore no juris-

Dr Mansour Talebpour has a PhD in International Law from University of London (SOAS). He is an expert in International Criminal Law

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Between Fundame Exploring the concept of fundamentalism Yasser Ahmed describes the connection and similarities between two modern forms of fundamentalism; Western-Liberal and Islamic

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ntalisms T

he term ‘fundamentalism’ now associated with extremist Islamic groups, finds its origin in the lexicon of American Christian sects in the late 19th century who proposed a revaluation of the “fundamentals” of their faith against modernism and renovation in theological studies, which in their opinion, led towards relativism and syncretism.

Later the term came to be used to describe the attitudes of a number of Islamic groups and schools (often in dispute among themselves) that emerged around the 1920s and developed around the 1960s and 70s. They assume the application of

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a juridical-normative framework generated through a precise interpretation of Islamic sources; the Qur’an and the Sunna (Tradition), without any exegetical elaboration, claiming to reinterpret Islam in order to return to its original purity.

Such attitudes are analogous to developments within some Christian sects that from the Middle Ages to the Reformation and up to our days have proposed a ‘return to the origins’ of the ‘Early Church of the Apostles’.

This is not to say that there has never been a “fundamentalist expression” within Islam before now; in fact such expression can be identified in the exclusivist theology of the Kharijite movement in around 654 CE during the Caliphate of Ali ibn Abi Taleb.

This movement had neither the support of the first and second generation of the Prophet’s companions, nor that of later scholars.

On the whole the Islamic fundamentalisms of today represent a new phenomenon that can be qualified as “modernist” even when they claim to refer to a remote past. The date of their birth and development can be located between the end of the Second World War and the Arab defeat in the “Six Days War” in June 1967 when the Arab and Islamic world which had accepted almost enthusiastically, at the end of the 18th century, the proposals for modernisation that came from the West, found themselves repeatedly deceived, betrayed and humiliated.

In this context arose almost spontaneously the idea of returning to the purity of the Muslim tradition as the only refuge and the only basis for a new start; spiritual, social and political. But the implausibility of the fundamentalist thesis consists in the impossibility of the application of the rules of the Qur’an and Traditions based on a narrow literal and normative interpretation which divides the world into two contrasting classifications; believers and unbelievers.

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This is an interpretation that undermines the foundation of a real civil society and is rejected by the vast majority of the Islamic world which has been able to provide alternative progressive views, (such as the Islamic Republic of Iran or Malaysia with its ‘economic miracle’) within their own cultural and religious frameworks.

The kind of fundamentalism that characterises these groups and indeed other religious fundamentalism is based on intolerance towards those who think differently and are therefore perceived as a dangerous enemy. Their theology is dogmatic, representing a refuge in a systematic doctrine, spelled out in details and affirmed with unquestioned authority. It is intolerant in the

The kind of fundamentalism that characterises these groups and indeed other religious fundamentalism is based on intolerance towards those who think differently and are therefore perceived as a dangerous enemy.

affirmation of convictions and refuses any critical verification. Fanaticism is the consequence of intolerance lived actively in the refusal of contrary opinions and those who hold them.

The fanatical attitude can run in a person or may be reflected in family life, with someone who becomes a tyrant being the sole holder of ‘the guiding values’. It becomes dangerous when it takes on a social character and is expressed as an absolute claim with a mission to eliminate dissenting voices.

The paradox of this ‘modern’ form of fundamentalism is that it embodies a reading of traditions in an almost anarchical way without the benefit of any consensus derived from and built upon a body of centuries-old knowledge. The use of religious texts and religion in general is put at the service of a political design aiming at keeping control. It

reduces the religious message to a tool for criticism and more often towards the use of weapons.

However fundamentalism is not a prerogative of a specific time or people; in fact it can arise even from the ‘progressive thinking’ of our modern western age.

Western fundamentalism is born out of the characteristic intolerance of the Enlightenment Age disguised as broadminded but in reality carrying a profound conviction that the world of the liberal democracies and economic liberalism is the best possible one, the ultimate final necessary goal of any human culture.

In fact we are confronted with a new form of totalitarianism in the making.

The German-American political theorist Annah Arendt argued that totalitarianism as such necessitates a ‘metaphysical enemy’.

So we had the ’bourgeoisie’ for Communism and the ‘Jews’ for Nazism.

Unfortunately in the light of developments in the ‘Liberal West’ during the last 50 years we can say that the West is moving towards a form of totalitarianism.

Despite the absence of explicit signs such as the way consensus is orchestrated, masses are manipulated etc.., it appears that the West cannot do without a ‘metaphysical enemy’. Such were and remain Nazism and Communism with all their variants.

With the defeat of these two monsters the ‘Liberal West’ went through a period of discomfort until it was able to identify a new mortal enemy: Islam.

To turn Islam into a real enemy it needed to be reduced to a single basic monolithic structure. Therefore the liberal fundamentalist theorists have decreed and propagated that Islam, in its entirety, is in nature fundamentalist or susceptible to becoming so and all fundamentalist groups are terrorists or potential supporters and sympathisers of terrorism.

We have been subjected to a real intellectual, mass media contagion with any voice of dissent being branded

as support of terrorism. We are approaching a new era of McCarthyism.

consider the importance of the cultural and educational spheres.

The image of Islam as a ‘millennial opponent’ of the West is widespread in a misinformed world with superficial knowledge of history.

There is a need to multiply the occasions for encounters, to deepen our respective identities and at the same time to study and learn more closely those of others.

It is necessary to believe in the mutual interest and sympathy that arise from the comparison between traditions and cultures conducted with mutual respect and the desire to strengthen one’s own identity through the acceptance of what is acceptable in other cultures and the enrichment that can be derived.

To this we must add the tragic events of 9/11 and the behaviour of some Muslims who are themselves very poorly informed about both the substance of their faith, and the very complex political and cultural reality of the western world.

In this way both fundamentalisms, Western-Liberal and Islamic, play into the hands of terrorist agents whose aim is to translate into practice the ominous prophecy of Samuel Huntington and bring about the ‘Clash of Civilisations’.

Have we reached a point of no return or is there a solution to all this?

Closed societies of the past, in which there existed a strong social control but also a general solidarity based on a deep sense of belonging and some shared values, no longer exist. They were homogeneous, because there was concurrence and sharing between religion, ethics and social behavior.

New economic forms, social mobility and network communications have opened up ethnic groups and nations, making them interdependent and interconnected.

Back in in the 1960s Marshall McLuhan spoke of “planetary man” and “global village” to indicate how societies can now be found living next to each other in reciprocity of relationships and influences.

The new perspective of the open society, in which different identities coexist, is undoubtedly contentious, because in it are manifest ideological disputes, conflicts of interest, with several wills to control or power. To idealise the open society then is counterproductive, not least of all because of the inevitable conflicts that arise and develop in it. The emphasis should therefore be on “managing conflicts” so that they are productive and not destructive. In order to do so we must

A good relationship between Islam and the West is possible if we all act with wisdom and moderation on both sides. Certain western funda-

Western fundamentalism is born out of the characteristic intolerance of the Enlightenment Age disguised as broad-minded but in reality carrying a profound conviction that the world of the liberal democracies and economic liberalism is the best possible one

mentalist quarters have made full use of the venomous and demagogic campaign orchestrated by ‘Islamic’ neo-fundamentalists. People from the West must take their politicians to task and ask them to engage positively with the vast majority of Muslims who wish to articulate a relationship of coexistence between Islam and modernity, working together to solve some crucial international problems such as the Israeli-Palestinian conflict. A politics of sanctions and censure against the so-called ‘rogue states’ is colonialist in nature, imprudent and serves only to prevent a peaceful and harmonious coexistence. •

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When we are trying to explain God to others, we must try to look beyond our own religious traditions and offer an account that is universal and grounded in reason, argues Alexander Khaleeli

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remember a Christian friend once lamented to me: ‘The problem with some Churches is that whatever question you ask, it always has an answer.’ I was puzzled; surely getting answers to your questions was a good thing! ‘No,’ he said, ‘you see, no matter what question you ask it’s always the same answer: Jesus.’

Recently, I had a chance to witness this first hand when the Archbishop of Canterbury, Justin Welby, appeared on LBC’s morning call-in radio show to answer questions from listeners. About twenty minutes in, a gentleman who said he had followed the teachings of Jesus all his life and was now in his nineties came on air and asked: ‘What is God? As a young lad I never really understood the word. What is the definition of God?’ The Archbishop hesitated for several seconds before answering:

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‘All of us, everyone throughout history has had trouble with that question. And God answers it through Jesus: When you look at Jesus, you see God… he translates being impossible to understand into human form so that we can understand Him.’ For the rest of the hour, the Archbishop fielded questions on such varied topics as homosexuality, the ordination of women and the environment, from callers who were sometimes less than sympathetic and occasionally implacably hostile. But I honestly do not think that any question he faced in that hour was nearly so challenging as this elderly pensioner who asked, with complete innocence: What is God? As a Muslim, I do not – of course – accept the doctrines of the Trinity or the Incarnation, but this is not the central issue I take with the answer given by the Archbishop.

By playing the “Jesus card”, he tacitly conceded that he could not provide a coherent rational account of God (being impossible to understand), so instead he had to retreat to the safety of a faith-based one. The problem with such an account is that it is not universally accessible: only someone who has already accepted the faith in question will find it satisfying. Logically, if an atheist asks me about God and I respond by invoking scripture, he will ask why he should accept my scripture’s account of God. If I say that he should accept my scripture because it has come from God, then I have made a circular argument – my understanding of God depends on scripture, and my belief in scripture depends upon my understanding of God. Because belief in God is logically prior to belief in any particular scripture or religion, any account we offer of God must be grounded in reason and able to stand on its own merits. The basis of all our religious practice and belief is our knowledge of God: if religion means worshipping God, then obviously this requires us – before anything else – to know who it is we are worshipping, for it is this knowledge of God that imbues our words, our deeds and our very lives with spiritual value. However – as the above example illustrates – it is often difficult for us, as people of faith, to detach ourselves from our respective scriptures and traditions, and think of God in a way that is accessible and understandable to everyone, whether they belong to a particular faith or are of no faith whatsoever. This over-reliance on scripture for forming our foundational ideas about God can also lead us to thinking of God in rather illogical terms (for instance, believing that God has a physical body like ours).

Therefore it is essential to paint a coherent rational account of God not only for the sake of explaining our faith to others, but for understanding our own faith too.

Of course, some atheists would argue that the real reason the Archbishop could not provide a coherent rational account of God was that the very idea of God itself is incoherent, whether because there are so many “gods” or so many different beliefs about God, or because many of the beliefs we hold about God are contradictory and result in absurd paradoxes. However, these paradoxes are often based on flawed understandings of God by theists and atheists alike; in fact, many of these supposed paradoxes are found in the books of theologians themselves! Take for example the paradox they say occurs if we believe that God is both all-knowing and all-powerful: If God is all-knowing then He knows the future, but if He already knows the future He cannot change it, or else this would mean He was not really all-knowing. Hence He cannot be all-powerful. The problem with this paradox is that it places God within the limitations of time and space and treats His knowledge as analogous to ours; when we say that God is beyond time and space (being the originator of both!), this paradox disappears as there is no “future” for Him to change.

So how can we offer a proper account of what God is?

First, I think it is important for us to analyse the question we are asking. Normally, when we ask someone ‘What is X?’ we expect them to tell us what it means to be an X; the essence of X. This is called, in the terminology of Islamic philosophy, a things mahiyya, which literally means “what is it-ness” (this stands in contrast to the fact of its existence or its wujud). This is a question that usually applies to species

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…if an atheist asks me about God and I respond by invoking scripture, he will ask why he should accept my scripture’s account of God. If I say that he should accept my scripture because it has come from God, then I have made a circular argument.

of things; chairs, human beings, rhinoceroses and so on. So when we ask ‘What is a human being?’ one might respond ‘a rational animal.’ Such a definition covers the entire species of human beings, while excluding all other species. It does this by stating a category (animal) and qualifying it with an attribute that distinguishes it from everything else in that category (rational thought).

But the question ‘What is God?’ differs qualitatively from the question ‘What is a human being?’ In the case of human beings, we have a frame of reference (the animal kingdom) with which we can compare them and against which we can define them. But what frame of reference do we have for God? As the Supreme Being, God is utterly beyond the categories which we use to define everyday things, as these categories ultimately derive from the limitedness of the things we are looking at.

We can only provide exhaustive definitions for things because there are limited and contingent; the word definition literally means “to set boundaries,” but God has no boundaries for us to set.

…for all other things, their existences and essences are two distinct things …. God’s essence is identical with His existence; what distinguishes Him from all other beings is the fact that His existence is necessary in of itself.

On appearance, one might think this means we cannot provide an answer to the pensioner’s question; God is transcendent, therefore He is unknowable. Perhaps the “Jesus card” wasn’t such a bad idea after all! But this conclusion is premature; it is true that we cannot describe or define God in the same manner as we describe a rhinoceros, but there are fundamental statements about God which we can affirm.

For example, whereas for all other things, their existences and essences are two distinct things (as there is nothing which says chairs, rhinoceroses or human beings must exist in reality in of themselves) God’s essence is identical with His existence; what distinguishes Him from all other beings is the fact that His existence is necessary in of itself.

This is not special pleading. If we claim, as the famous thinker Muhammad Husayn Tabataba’i does, that God is the reality of pure existence; or, as George Cantor, the German mathematician does, that He is the absolutely infinite, then we are describing Him without limiting Him. This is not the same as pantheism, which says God is identical with the Universe, as our assertion maintains a clear distinction between God and His creation; He is infinite, we are finite; He is absolute, we are contingent; He is necessary in His existence, we are merely possible. Moreover, in conceiving of God as pure existence (i.e. reality itself), we are still able to assign Him meaningful attributes such as knowledge – as He is present with all things – and power – as He is the cause behind all things – without falling into the kind of paradoxes outlined above.

However, this theoretical understanding of God must not mark the end of our efforts to know our Creator. When God says in the Qur’an: ‘I did not create the jinn and the humans except that they may worship Me’ (51:56), the purpose of this worship is to know God. As the famous sacred tradition reads: ‘I was a hidden gem that desired to be known, so I created the Creation to know Me.’ Such direct knowledge of God cannot come from only engaging in abstract philosophical discussions - it must come through having an active relationship with God, through self-purification and moral refinement, which is the very purpose of religion.

But we cannot nurture such a relationship unless our fundamental understanding of God is first set on solid ground, requiring us to offer a coherent, universal and above all rational answer to the pensioner’s deceptively simple question: ‘What is God?’ •

Alexander Khaleeli is a researcher and student in the Hawza ‘Ilmiyyah of Qum. He earned his BA and MA at the Islamic College in London.

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A SEASON FOR THE SOUL

Month of Sha’ban - Realising Hope The month of Sha’ban is the ideal time in which to develop our relationship with our Creator and gain His Pleasure and Love, says Batool Haydar

“Rajab is the month of God, Sha’ban is my month and Ramadhan is the month of my Ummah.” – Prophet Muhammad (s)

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he month of Rajab presented us with the opportunity for a spiritual revolution and hopefully, we have done what was within our ability to begin this revolution within us. With the start of Sha’ban, our focus shifts towards achieving a practical spirituality.

While we were the guests of God, we worked on mending our relationship with Him. Now, as the guests of the Prophet(s), we can emulate his purpose and begin to develop a deeper connection with our Creator.

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Blessings for the Picking The month of Sha’ban is unique from all the months of the year because it is the only month in which there are no known occasions of martyrdom or sorrow to commemorate. Imam Ali ibn Abi Talib(a) has said that Sha’ban was so named by God because His Blessings and Favours are scattered (sha’aba) everywhere during it. It is a month filled with hopefulness and joy.

The Prophet has been quoted as saying, “It (Sha’ban) is a distinguished month and it is my month…it is a month in which sustenance for the Believers is increased and it is the month of performing deeds…”

Imam Ali ibn Abi Talib(a) has said that Sha’ban was so named by God because His Blessings and Favours are scattered (sha’aba) all over during it. It is a month filled with hopefulness and joy.

Just as Rajab was the time to seek forgiveness and cleanse ourselves of some of the unsavoury habits we may have had, Sha’ban presents us with an opportunity to follow the recommendation of the Prophet(s) and start to mould the positive aspects of our character.

The four D’s of Development Armed with motivation and encouragement, Muslims should be eager to start gathering up all the benefits they can in the coming weeks. However, all projects require a plan of action if they are to succeed. With that in mind, here are some suggestions to help you along.

1. Decide As Muslims, we often aspire to reach great heights of faith and piety. However, the only way to realise these dreams, to turn our hopes into reality, to begin the process of changing thought into practical action, is to first make a decision.

It is time now to make a firm resolution to continue with the journey you began last month. Just as you took the time to target negative habits you had, figure out what good habits you feel are lacking in your life.

Do you know people who are polite and

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possess attractive personality traits?

Then try to emulate them. If you look up to people who are always there for others, helpfulness may be a quality you also seek. Study the Qur’an and traditions for traits that describe the Believers and pick those that appeal to you. This will give your decision a more personal feeling because you will be able to connect it to a direct message from God. Ideally, select simple habits that will not require too much of a lifestyle change.

The aim is to learn how to incorporate spiritual deeds into life, but as seamlessly as possible. You don’t want to run out of steam a few days in! Imam Ali(a) has said, “Do good and do not underestimate it at all, for verily a little good is actually a lot and a small amount of it is much.”

2. Do The simplest and hardest step in any process of change is the actual implementation of your plan. Whereas last month, we were catching ourselves and curbing bad habits, this month we have to initiate good acts based on our aims.

It requires presence of mind and willpower to put aside whatever else may be calling for our attention, but it’s not impossible. Make a schedule so that you have set aside specific times for what you are going to do. That way you have nothing else slotted in at the same time that could become an excuse or a distraction.

Keep in mind that the Prophet says, “He for whom a door of goodness is opened must seize the opportunity for verily he does not know when it will close.”

View every single day of Sha’ban as an opportunity – every sunrise is an open door and every sunset, the shutting of that door. Develop a sense of desperation to grab whatever you can, because it’s impossible to exhaust the infinitely abundant blessings that are easily available during these days.

3. Devote The Prophet was once asked, “What deeds are loved most by God?” He said,

“The most regular constant deeds even though they may be few.”

In any new change we wish to adopt, consistency is the key. Repetition is necessary to instil a habit until it becomes voluntary and part of our subconscious. In the beginning, the change may seem cumbersome, especially in the case of spiritual habits.

This is because there is the additional challenge of battling Satan who is forever trying to prevent you from doing anything that takes you closer to Allah.

This is why you must dedicate yourself with mind, body and soul. You must be determined to achieve the goals you have set yourself. If you happen to slip up and fall in the beginning (and we all do), just dust yourself off and keep on going. Remember, this is a journey towards the Love of your life. It may not be easy, but every step and stumble will be worth it.

4. Du’a / Dhikr People often say that to take something from ordinary to extraordinary, you need to have optimism or attitude or a special trait that gives you an advantage over others.

In reality, the magic ingredient that infuses an action with Divine blessing and takes it to greater heights of success is du’a (supplication) and dhikr (remembrance of God).

Time and again, we see in history that ordinary people perform seemingly impossible feats simply by including God in the equation.

Imam Ali(a) says, “The root of reforming the heart is in occupying it with the remembrance of God” and likewise, “Remembrance of God is a repellent of Satan.” Based on this advice, as we strive to move forward on our spiritual path, what better company to keep than the constant remembrance of our goal?

Falling in Love with God There is an atmosphere of positive energy in this month. With every day of Sha’ban that passes the heartstrings of Muslims throb with anticipation at the thought of Ramadhan approaching. In

this month, it is as if we are standing at the shores of the immense sea of Love and Mercy in which we will immerse ourselves with the start of fasting.

There is perhaps no more beautiful supplication to reflect this mood than the recommended Munajat al-Sha’baniyya – a masterpiece of poetic prose in which we reach out despairing to God, much as a bereft lover would reach out to his or her Beloved. The words of this invocation bring to mind the distance between us and God and the intense yearning that must exist within us to close this ‘gap’ in our spiritual disconnection from Him.

why we have undertaken this journey towards God and the perfect balm for the days in which our struggles do not succeed as well as we had hoped. May the Almighty bless us all with success and sincerity in our endeavours. •

At the start of the supplication, we establish our utter reliance on God by stating: “My Lord, I see as if I am standing before You protected by my trust in You.” And then we move to understanding how desperate our situation is: “My Lord, my apology to You is the apology of him who cannot afford his apology not being accepted.”

Armed with motivation and encouragement, Muslims should be eager to start gathering up all the benefits they can in the coming weeks.

The hope and optimism that is infused in the unique relationship between Creator and created is brought out in the statement declaring: “My Lord, if You had wanted to disgrace me, You would not have guided me; and if You had wanted to expose my faults and vices, You would not have kept me safe and sound.”

And finally, we present the deepest desire of our hearts: “My Lord, make me one of those whom You call and they respond; when You look at them and they are thunderstruck by Your majesty.

You whisper to them secretly and they work for You openly”.

The flow of this supplication takes us within ourselves and shifts our perspective to the correct angle. By reciting it daily, we begin to comprehend exactly where we stand, where we are headed and who can get us there.

It is the best motivator to remind us

Batool Haydar is a wordsmith who has written many articles and blogs

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A Rose dedicated to the Prophet

Muhammad

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(s)

Known in the West by its scientific name Rosa damascene, Tahereh Shafiee discovers its eastern origins and how the people of West Asia named it the ‘Flower of Muhammad(s)’

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ossil leaves found in North America, France, Germany, Japan and in the former Czechoslovakia indicate that roses have been around for at least four million years, preceding the appearance of man. In 1900 Sir Arthur John Evans, during excavations on the site of the Royal Palace of Minos in Knossos (Crete), brought to light fragments of frescoes and pottery that revealed how the oldest European civilisation cultivated roses in around 1800 BC along with irises, lilies and crocuses. The rose that appears on these frescos has been identified as the Rosa damascena or more commonly, the Damask Rose.

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Most botanists have placed the origin of this particular rose in Iran, from where it was taken to other countries. After the conversion of Persia to Islam the rose spread across Islamic lands. Muslims came to love this rose because of the love that the Prophet Muhammad(s) had for it. It is narrated that upon seeing a rose the Prophet of Islam kissed it and placed it on his eyes saying: “the rose is part of the glory of God”. Other Islamic traditions describe how the rose captured the Prophet’s fragrance.

According to Anas Ibn Malik, the Prophet Muhammad(s) said: “When I was taken up into the heavens, the earth cried after me and brought forth a hill by merit of its weeping. When I returned, (from the Ascension), a drop of my perspiration fell upon the ground and brought forth a rose.

Whoever wishes to smell my fragrance should smell a rose.”

That is why the rose became the most precious and loved flower on earth.

In Iran this rose is known as Gol-e-Muhammadi (Muhammad’s flower).

Interestingly medieval Persian gardens abounded with roses. These were so widespread that the Persian word ‘gol’ is used both to indicate ‘rose’ and ‘flower’.

There are many theories for its journey west. A Persian document in the National Library in Paris states that in the year 810 CE, the province of Fars was required to pay an annual tribute of 30,000 bottles of rose water (in Persian: Gol-aab) to the treasury of Baghdad. This indicates that distillation of roses for the oil of this flower was taking place as early as 810 CE. The famous 9th century philosopher Al-Kindi, gives us the earliest description of the distillation of rose petals in the Middle East.

In the 14th century rose water production was widespread in Syria, and it seems likely that the Damask Rose in Europe was named after the city of Damascus.

It is narrated that when Malek Shah, the Great Seljuk Muslim ruler who ruled on behalf of the Baghdad Caliph (1072 – 1092), built the Miyandeh Mosque of Qamsar in central Iran, representatives of an East Roman church picked some roses from the slopes of Kouh e Asbi, a mountain near Qamsar, and took them to Damascus.

Most certainly the gol-e-Muhammadi was introduced into Europe and England from Western Asia, mainly by the returning Crusaders. Later the rose spread to the provinces of the Ottoman Empire. In the 14th century rose water production was widespread in Syria, and it seems likely that the Damask Rose in Europe was named after the city of Damascus. Iran continued

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to be the main producer of rose oil until the 16th century and exported it all around the world.

The rose plant is a perennial bushy shrub reaching approximately 1 to 2 metres in height with large, eye-catching and colourful flowers. While cultivation of the gol-e-Mohammadi together with the production of its oil and waters has spread to other parts of the world, in Iran the fragrance of these roses has been captured and preserved in the form of rose water using traditional methods. The best quality rose water still comes from the roses of the hills of Qamsar in the central Iranian county of Kashan. The essential oil of the Kashan rose is one of the most expensive on the world market.

Rose water festivals and ceremonies are held annually in Kashan from May to June. Harvesting the rose flowers is a laborious task and is mostly performed from dawn through morning when the essence of the flower is at its peak. Time is of the essence, as a delay in harvesting or transportation to the distillery results in a reduced quantity and quality of the roses essential oil. Normally it takes 30kgs of rose flower and 80 litres of water to produce 40 litres of distilled rose water. One of the most distinguished use of Qamsar’s rose water is for the washing of the Kaaba in Makkah. Many litres of the best rose water of Qamsar are sent to Makkah twice a year for the ceremony of washing the Holy Kaaba. The next ceremony is on the 1st of Shaban (30th June 2014).

Besides the production of essential oil and essence Muhammad’s flower is also edible. In fact its petals can be eaten and a delicious jam is made from it.

Many litres of the best rose water of Qamsar [Kashan –Iran] are sent to Makkah twice a year for the ceremony of washing the Holy Kaaba. The next ceremony is on the 1st of Shaban (30th June 2014).

In the past, rose water was used in traditional Iranian medicine to treat rheumatic heart disease, to strengthen gastric nerves, and to treat some forms of headache and sickness. Current research in medicine is uncovering new curative properties.

Several pharmacological studies have shown positive results.

Muhammad’s flower is under study for its anti-convulsant effect, preventative effects on neurotic atrophy, as well as the respiratory and cardiovascular system. Amongst other things it is also considered to contain anti-diabetic and anti-aging properties. •

Tahereh shafiee is a freelance writer, with a keen interest in social and religious topics

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Consciousness The Islamic Perspective

Drawing on verses of the Holy Qur’an Julia Khadija Lafene provides an understanding of the stages of human consciousness according to Islam

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“Consider the soul and Him who perfected it and inspired it with the consciousness of right and wrong; he is indeed successful who causes it to grow, and he is indeed a failure who stunts its growth.” (Qur’an 91:7-10)

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ave you ever looked into the eyes of a new born baby and wondered what is going on inside its head? There seems to be nothing, but in fact within this small creature is the immense potential of human consciousness.

This is not an obscure and esoteric topic - understanding of how our consciousness works is essential to the spiritual evolution of modern human beings. To most people, ‘consciousness ‘means being awake, aware and sentient, but it has much wider and far-reaching dimensions. Consciousness has many levels and forms, from the highest (pure consciousness) to dreams, and the lowest physical sensation. All are part of God’s overarching plan, and the correct courtesy is due to each.

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The origins of human consciousness Chapter 55 of the Holy Qur’an Al-Rahman – (The All-Merciful) – shows how consciousness encompasses every level from the highest pinnacle to the lowest level. It begins with the words ‘The All-Merciful’, which is one of the greatest attributes of God. Thus Supreme consciousness (God) is the Absolute Truth, the source of all & not subject to anything else. Its main trait is the love of the Creator for His creation.

with the potential for this in our fitrah - as the chapter constantly repeats: ‘which then of the bounties of your Lord will you deny?’ God has given us the capability.

But since He wishes us to choose Him, He has also created us to go through a process of development. Human nature is dual, with both pure, unlimited and unchanging consciousness, and conditioned consciousness, depending on the environment, changeable and limited.

which we actually create for ourselves in this world. Cultivating our higher consciousness will lead us to the beautiful state of paradise, whereas by remaining bogged down by our lower tendencies we will cut ourselves off from God and be trapped in a state of agitation.

How can we progress towards higher God-consciousness?

Firstly human beings need to have their normal daily physical, mental and psychological needs satisfied, as Children are pre-occupied with physical The second verse of the chapter is, ‘He it is said that the gross overwhelms and mental development, which is taught the Qur’an’, which explains to the subtle; for example if a person is right and proper for the stage they are us the origin and laws of the universe starving, it is hard for him to concenat.

As a baby, if we are frustrated by and the purpose of our existence – to trate on spiritual evolution. So all of anything, we just open our mouths and know and worship God. The third verse us must work towards a fair society in is ‘He created mankind’ which people are not in and the fourth verse need of basics. However, ‘taught him articulate if someone has already thought and speech’. We reached a high stage of are created to know our consciousness difficulLord, and to this end a The highest level of human consciousness ties do not overwhelm child is born with pure is God-consciousness, the awareness of the him. “No fear shall they consciousness – nothing have, neither shall they Divine Presence at all times, an understanding is imprinted on her grieve.”(2:38, 62,112 & of our own state, leading to manifestation of mind, but she has innate numerous other verses) qualities (such as the the attributes and taking the most appropriate Every experience is part potential to think and of the school of life and a action. to speak) programmed degree of hardship helps into her being, known as us develop. (29:2) fitrah, which will enable Next comes training, her to evolve into an known in Islam as tarbienlightened being, if she yyah, which includes so chooses. howl, because our consciousness only education, good upbringing, spending As the next two verses of the chapter recognises our frustration, but at a later time in the company of enlightened show, everything in creation emanates age, we control ourselves, being more teachers, acquiring self-knowledge, from the breath of the Creator; everyaware of the meaning of the situation. self-discipline and emotional intelthing has its own kind of consciousness, With proper training we become wiser ligence through proper use of the inner the sun, moon, each animal, plant and and more aware. It is also quite correct senses. Basically the sense of mufakkira even rocks. But only human beings can for us to be conscious of ourselves as (reflection) is the most important in connect with the highest levels. individuals; otherwise we could not developing higher consciousness. Many function as beings with choice. The Quranic verses refer to God’s signs and The evolution of human limited and conditioned consciousness guidance and ask us to reflect (3:170; consciousness on earth of the lower self is intended to lead to 16: 44, 69; 59:21) higher consciousness and enlightenThe highest level of human consciousWhen something happens we need to ment. Referring again to Al-Rahman, ness is God-consciousness, the awareuse the guidance we have been given the two seas mentioned in Verse 19 ness of the Divine Presence at all times, to reflect upon its lessons and meanare said by some commentators to an understanding of our own state, ings for us. It is up to individuals to use represent the higher and lower aspects leading to manifestation of the Divine their reasoning and intellect fully, and of man’s consciousness. attributes and taking the most approby monitoring and witnessing the self, priate action. This was the station of The chapter also describes the states of to refer to the highest consciousness the Prophets. We are all programmed paradise and hell which await us and which is the soul within the heart.

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This does not mean we should be puritanical and deny earthly good, but it does mean having the right perspective.

‘Whatever good happens to you it is from God, and whatever evil befalls you it is from yourself’ (4:79). The good is from His beneficence, so thankfulness is the best response, whereas evil is so often either from one’s own shortcomings, such as living wrongly, or from the collective lower self of human beings, such as poverty and war. If we witness this, and recognise the faults of our own lower self we can call on the attributes of God and ask for forgiveness. His mercy includes causing us to experience the outcomes of our own folly, so we need to ask Him humbly, ‘show me the learning in this situation and give me ease after difficulty’, as reflected in chapter al-Sharh (1-8).

Thus, correct conduct and spiritual practice according to Islamic teachings are most beneficial, including reading the Holy Qur’an as if it is directed towards oneself and using all information and knowledge as an opportunity for a shift in consciousness. Maintaining a balance in our earthly activities, as chapter Al-Rahman reminds us, will also enable us to act correctly.

There are many examples of sincere lovers of God transcending their lower self and the difficulties of life. The story of Ayyub or Job (21:83), which is also told in the Bible, is a case in point. Most of the Prophets and saints suffered but were elevated as a result and received spiritual sustenance. One recent striking case in the UK was the reaction of a father, whose son and nephew were killed by a gang. He did not weep and wail, he did not call for revenge (though it is correct to mourn a loved one for a while and to expect justice). No, he called on God, the AllMerciful and all-Powerful saying: ‘I’m a Muslim. I believe in divine fate and destiny, and it was his destiny and his fate, and now he’s gone’. And may God forgive him and bless him. He trusted in God absolutely and was praised in the media for his nobility and dignity.

He was literally following the Quranic message. •

If we … recognise the faults of our own lower self, we can call on the attributes of God and ask for forgiveness. … so we need to ask Him humbly, ‘show me the learning in this situation and give me ease after difficulty’…

Julia Khadija Lafene has a degree in Modern History from Oxford University. Born in India, she lived and taught in Nigeria for 16 years and has worked as a lecturer in Language and Learning Support in the UK. Since embracing Islam she has studied Islamic psychology and self-knowledge.

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Interfaith

Maaloula

and the virus of hatred The liberation of the Christian village of Maaloula last April from Western backed groups calling themselves the ‘front for the defence of the Syrian people’, is replete with stories of indiscriminate hate. Frank Gelli questions the Wests’ indifference towards the suffering of a centuries-old Syrian Christian community

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Why this criminal indifference?’ demanded the Melchite Patriarch Gregorios III. ‘Why, under the excuse of defending democracy, does the West merely look on? Why does it tolerate such scenes of horrendous destruction?’

He meant the devastations, killings,

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kidnappings and desecrations inflicted by al-Nusrah fighters on the little Christian village of Maaloula in Syria.

America, Britain and other Western nations continue to support the Syrian rebels, of whom the al-Nusrah fanatics are an integral and murderous part. It is incomprehensible, the Patriarch observes, how they should

shut their eyes to such outrages.

Gregorios is an interesting guy, belonging to an interesting Eastern Church. The word ‘Melchite’ derives through Greek from the Syriac term ‘malkaya’, meaning imperial or royal.

Because the Melchites were originally under the jurisdiction of the Emperor of Constantinople - Christian Byzantium –

they were the ‘Emperor’s men’. Today their community is part of a church that uses the Byzantine liturgy in its services. Many Melchites are Eastern Orthodox but Patriarch Gregorios is the Arab-speaking, Antioch head of an ecclesial body that is in communion with the Roman Catholic Church.

There are pictures online that tell their own dismal tale. The good people of Maaloula are devout – their small community boasts not one but four churches and monasteries. The Patriarch pauses sadly and prays by their ruined walls, pockmarked as a result of shelling. The vandalism perpetrated on the Shrine of St Thecla – a restful holy

place previously visited by pilgrims in search of spiritual healing and solace – includes an icon of the Virgin Mary and the Child Jesus. These too bear the signs of violence – clearly, they have been misused as target practice. The ‘brave’ al-Nusrah warriors must have had a good time in shooting up the sweet Virgin, the Mother of a Prophet of

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Islam. Do they not know, I wonder, how often she is mentioned and honoured in the Qur’an? Do they realise that they are more verses about Mary in their sacred book than there are in the New Testament? Do they have an inkling of the veneration which she enjoys amongst many Muslims, especially Sufis and women? Naïve questions but still pertinent ones.

St Thekla was an early, adventurous Christian virgin won over by St Paul.

Pagans condemned her to be burned to death but she was miraculously saved.

It is tempting to believe that it is above all thanks to Thekla’s prayers that the lives of a group of twelve nuns from the church named after her were saved.

In Maaloula they were doing works of charity and piety, like running an orphanage. Abducted for three months from their convent, they were eventually released. It had nothing to do with al-Nusrah’s generosity or compassion for their prisoners. Instead, they were exchanged for females held by the Syrian authorities. Gregorios said that the nuns’ return was ‘a sign of Heaven to Christians, so that they should adhere tenaciously to the land of their fathers, in solidarity and fellowship with Muslims.’

Under the rule of President Bashar al-Assad, constantly and obsessively berated and one-sidedly lambasted by the supposedly fair Western leaders and media, the Maaloula people lived in peace and quiet, their lives, homes and worship respected and protected.

All that is no more. The rebellion opened the gates of hell. A picture shows the beautiful iconostasis, the painted screen characteristic of Eastern worship enclosing the most sacred feature of a church, the altar. Decorated all over with colourful images of Christ, saints and martyrs, the screen inspires and uplifts the faithful, offering them a glimpse of Heaven’s mysteries. But beware! That gorgeous spectacle is now denuded, disfigured and stripped of all its beauty. The ignorant, impious al-Nusrah extremists have broken up, disfigured or stolen all holy images. The same fate has befallen the churches of

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St Sergius & Bacchus and St Elie. And these hoodlums are amongst the very people the West wants to back and support!

Some local people believe that the Maaloula churches go back to the earliest days of Christianity. St Thekla herself is said to have lived in the town. True or legendary, such beliefs underscore a vital truth. Christians are not members of a ‘foreign’ or imported, alien religion in the Middle East. On the contrary, they have deep roots. They belong there. In Syria they deeply care

civilians but also the targeting and destruction of cities, towns and villages.

Their devastation is a crime too. In Maaloula the rebels are plainly guilty of all that and more. Should not the West take notice?

Patriarch Gregorios is rightfully indignant. The profanation of Maaloula’s Christian heritage lacks justification.

Certainly, miserable and obfuscating It could have no military value whatsostatements by the US State Department ever. An apparently motiveless action, do not help. When their spokeswoman yet the outrage was deliberate. Why? Jen Psaki eventually brought herself Surely the reason must be ‘to deplore continued found in the al-Nusrah’s threats to Christians and dark ideology. A dualistic, other minorities in Syria’, hate-filled and exclusivist she went on to also blame The ‘brave’ al-Nusrah warriors must have had worldview, as distant from President al-Assad and the a good time in shooting up the sweet Virgin, genuine faith as hell is from Syrian government. Two the Mother of a Prophet of Islam. …I wonder, Heaven. The saddened Christian individuals were how often she is mentioned and honoured in Patriarch has spoken of a mentioned as detained. ‘mystery of iniquity’. That This is blatant, dishonest the Qur’an? is apposite theological equivocation. The al-Nusrah language but of equal fighters and other terrorists significance is al-Nusrah’s do have a professed strategy avowed allegiance to al-Qaeda. A basiaimed at attacking Christians and other for their country, certainly more than cally nihilistic organisation that hides ethnic groups. The Syrian government their enemies. Their existence also itself under the guise of Islam but does not. In fact, even the most partisan witnesses to an important reality: tolerwhose deeds appear contradictory to opponents of al-Assad recognise that ance, coexistence and mutual respect the religion’s best historical traditions prior to the rebellion all minorities are part of the teachings of Islam. The of reason, tolerance and protection of enjoyed rights, peace and quiet under al-Nusrah terror-mongers must hate monotheistic minorities. ‘the regime’. As I have pointed out, that because they are out to destroy one the very existence of Syrian Christians Al-Nusrah describes itself as a ‘front for of the main pillars of that reality. communities is proof of that. The State the defence of the Syrian people’. Their So indeed ‘why this criminal indifferDepartment should hang its head in dubious propaganda affirms that they ence’, as Gregorios asked? Why does shame. seek to avoid targeting civilians. But how to reconcile that with the kidnapping of harmless Orthodox nuns? Do nuns carry weapons? Aren’t they civilians? Indeed, they are bound by their religious vows to embrace a nonviolent way of life, based on abnegation, self-sacrifice and self-denial.

The profanation of Maaloula’s Christian heritage lacks justification. It could have no military value whatsoever. An apparently motiveless action, yet the outrage was deliberate.

Fine, the nuns were eventually released but what about the six inhabitants of Maaloula, plus two Bishops, Yuhanna Ibrahim and Boulos Paul Iazici, kidnapped in April last year?

Their fate is still unknown. The objective observer is led to conclude that the al-Nusrah gangsters merely exploit the name of Islam and hide behind its name, in order to perpetrate their atrocities.

the West do nothing about the brazen assaults on minorities? The present writer is not so naïve as to believe that the current leaders of Western nations actually give a damn about the Syrian Christians but when they loftily profess beliefs in human rights they should be held to their words. Take the question of war crimes. That concept in international law includes not only the deliberate, direct attack on innocent

For Gregorios it is imperative that the West should prevent the spreading of ‘the virus of hatred’. It should and, I pray, it will, insha-Allah. •

Revd Frank Julian Gelli is an Anglican priest, cultural critic and a religious controversialist, working on religious dialogue.

His last book “Julius Evola: the Sufi of Rome’ is available on Amazon Kindle.

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Health Medical Editor Laleh Lohrasbi

Donate blood, donate life The increased need for blood worldwide means that more donors must come forward to supply blood banks. Laleh Lohrasbi outlines the physical benefits for the donors and the reasons everyone should consider giving blood

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illions of people need blood transfusions each year as a result of blood loss during surgeries or after accidents, or because they have a disease that requires blood components. Blood donation is a voluntary procedure which can answer all of these needs.

Blood is drawn from a healthy person and kept in appropriate conditions so that it can be used when needed.

History

There are several types of blood donating which include whole bloodletting - the most common form of blood donating – or donating blood derivatives such as platelets, plasma and double red cells.

While whole blood is usually used in cases involving severe injury where lots of blood has been lost, each blood derivative has its own application.

The first successful human - human blood transfusion was performed in 1818 by the British obstetrician James Blundell for the treatment of postpartum haemorrhage.

To be eligible for donating blood, the donor should be in good health which means she or he should not be suffering from any serious virus or bacterial infection or other blood related disorders. People between 17 and 65 who weigh 50kg or more can donate blood if they pass the physical and health history assessment. Male donors can give blood every 12 weeks. That’s approximately every three months or four times in a 12-month period. Female donors can give every 16 weeks or approximately every four months. However plasma and platelet donation can be performed every 2-3 weeks.

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Ibn Al-Nafis of Damascus (12101288 CE), the chief physician at the Al-Mansuri Hospital, Cairo, explained the basic principles of the modern theory of Pulmonary circulation nearly three hundred and fifty years before Sir William Harvey of Kent, England, claimed to have discovered blood circulation in 1628.

Blood donating is mainly done with the aim of helping patients in need, but letting blood also has health benefits for the donor. …, blood donors are 88% less likely to suffer a heart attack and 33% less likely to suffer any type of cardiovascular episodes.

However blood transfusion as a therapeutic choice was not possible due to blood group incompatibilities, and coagulation problems. Initially transfusions were made directly from the donor to the recipient to get around the problem of coagulation. In 1914 scientists discovered that adding Sodium Citrate to blood prevents coagulation making it possible to refrigerate supplies.

The discovery of three human blood groups and later the Rh blood group system by the Austrian physician Karl Landsteiner in 1940 heralded the beginning of the blood banking era. Thanks to the introduction of blood banks, today millions of people worldwide can voluntarily give blood each year.

Benefits of blood donating Blood donating is mainly done with the aim of helping patients in need, but letting blood also has health benefits for the donor. According to studies published in the American Journal of Epidemiology, blood donors are 88% less likely to suffer a heart attack and 33% less likely to suffer any type of cardiovascular episodes. Although they are unsure about the reasons, researchers believe that iron has a significant impact on atherosclerosis (depositing of plaques of fatty material on the inner walls of the arteries) and giving blood removes 225 to 250 milligrams of iron from the system, hence cutting the risk of heart disease. This theory is supported by the fact that pre-menopausal women, who tend to have half of the amount of iron as men, suffer half as many heart attacks.

A study published in the Journal of the National Cancer Institute revealed that the reduction of iron stores and iron in the body while giving blood can reduce the risk of cancer. Iron has been

thought to increase free-radical damage in the body and has been linked to an increased risk of cancer.

When blood is withdrawn, the lost blood cells are replaced by the bone marrow in less than 48 hours. Therefore blood donating can help the body stay healthy and work more efficiently.

Many elderly people who give blood on a regular basis feel invigorated and reenergised after the process of bloodletting.

It is interesting to know that blood donating on a regular basis can improve fitness by burning calories. Donating 450 ml of blood burns 650 calories in the donor’s body.

Whenever a person gives blood, a blood sample is also taken which is used to perform a range of screening tests. These tests are mandatory and should be done on every single blood donation.

Tests to determine blood grouping are done first.

Other tests are mostly related to infections which can be passed from the donor to the recipient via blood transfusion and include Syphilis, Hepatitis B & C and HIV. Blood donation is very safe. New, sterile

disposable equipment is used for each donor, so there’s no risk of contracting a blood borne infection by donating.

supplies are based on close to 100% voluntary unpaid blood donations, with 40 countries still dependent on family donors and even paid donors.

Complicating matters still further is the fact that blood type is generally related to ethnic origin. For example, 25% World Blood Donor Day is held on June of the south Asian communities are 14 each year in appreciation of Karl blood group B, compared to only 9% Landsteiner’s birthday. of Caucasians. That is why even developed countries still experience shortages of blood for certain sections of the population.

For example, the majority of In many countries, there is not an the approximately two million adequate supply of safe blood, and Muslims in the UK are from blood services face the challenge of minority ethnic groups and since a very small percentage of making sufficient blood available, while minority ethnic groups donate also ensuring its quality and safety. blood, there is always a chronic shortage in compatible blood types.

International Blood Donating Day

This year’s theme is “Safe blood for saving mothers”. The campaign aims to increase awareness about why timely access to safe blood and blood products is essential to prevent maternal deaths.

In many countries there is not an adequate supply of safe blood, and blood services face the challenge of making sufficient blood available, while also ensuring its quality and safety.

Today, in 62 countries national blood

Last year on World Blood Donor Day, the Islamic volunteer organisation, Young Planners, held a new campaign with the slogan “I am a Muslim and I give Blood” to encourage Muslims to sign up as blood donors. Amongst other things the group aims to dispel the misconception, widely held in the British Muslim community, that donating blood is impermissible under Islamic law. •

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The best timing Advancements in pharmacology have underlined the importance of timing when taking medicines. Laleh Lohrasbi highlights the optimal times for taking prescribed medications

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s a child I was fascinated by my grandma’s closely guarded bag of colourful pills and capsules which she used to take at bedtime one after another. Little did she know that she should have not taken all her medication at the same time.

Today it is known that taking medications at the right time is as important as taking it at all, and new findings supporting this view are established every day.

Today it is known that taking medication at the right time is as important as taking it at all, and new findings supporting this view are established every day. Some drugs are best used in the morning while others should be taken in the evening or right before going to bed.

Medications

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should

be

taken

as

prescribed by the doctor but it is also essential to read the instructions on the label. Some medicines need to be taken with food, while others should be taken on an empty stomach. Doctors’ instructions may simply say ‘to be taken once a day’ but there may be no mention

of any specific time and that can make a huge difference.

The optimum time for taking medications varies from person to person, depending on the individual, their drug regimen and lifestyle. There are however some common factors which may influence the effectiveness of the medication. Below are some examples.

Chronotherapy Chronotherapy is the science of modifying the timing of drugs to achieve the greatest benefit with the lowest risk of unpleasant side effects. Many of the body’s physiological activities are

According to Smolensky, “once a day” drugs often work better if taken at night.

However chronotherapy researchers are discovering best timings for different drug groups to optimise their effects: The following is a list of the most common conditions and the best time to take related medication.

High blood pressure Blood pressure increases in the early morning. It declines from mid afternoon and at midnight reaches its nadir. It may also be important to recognise that the risk of heart attack appears to be greatest during the early morning hours after waking up. A five-year Spanish study of 2,156 patients published in Chronobiology International in 2011 showed that those taking one of their blood pressure medicines at night had a 33 per cent lower risk of heart attack or stroke than those taking all their pills in the morning.

High cholesterol

synchronised in a predictable manner with the circadian activity-rest cycle.

The body’s circadian rhythm (see islam today March 2014) also directs a host of peripheral clocks found in organs, tissue and cells. “The body doesn’t respond to medications in the same way at different times of the day, some drugs are not as effective or as well tolerated if they’re taken at the wrong biological time. It’s not that they’re not effective at all, but they’re certainly much less effective,” says Michael Smolensky, assistant professor of Biomedical Engineering at the University of Texas, Austin. In fact synchronising the timing and dosage of medicines with our internal body clocks makes them work more effectively with fewer side effects.

High concentration of bad cholesterol (LDL) in the blood can build up in the arteries - small blood vessels which feed heart muscles - and lead to stroke, heart attack and other problems. The level of cholesterol produced by the liver is highest after midnight. According to the British Heart Foundation, taking high cholesterol medications (statins) som time between the evening meal and bedtime is best. Atorvastatin is an exception due to its long half-life (it remains longer in the body) so there is no benefit in taking it at night.

Calcium Calcium can be taken at any time, but for best absorption most calcium supplements should be taken with food, except calcium citrate which can be consumed with or without food.

Calcium is absorbed most efficiently when it is taken in amounts of 500 milligrams or less at one time. So if 1,000 mg of calcium is taken a day, it should be split into two or more doses.

Rheumatoid arthritis and osteoarthritis Rheumatoid arthritis and osteoarthritis are both characterised by joint pain and stiffness. What distinguishes them is morning stiffness which is a characteristic feature of rheumatoid arthritis.

In osteoarthritis, symptoms are often worse in the afternoon. Non-steroidal anti-inflammatory drugs (NSAIDs) such as ibuprofen are widely used to ease stiffness and pain in both diseases. A convincing French research project carried out in 1985 found that the effectiveness of NSAIDs is doubled when taken four to eight hours before the most intense pain. The American Association of Medical Chronobiology and Chronotherapeutics advises to take painkillers in the late evening to prevent pain developing overnight and hence reducing morning pain for rheumatoid arthritis. For osteoarthritis take medicine for afternoon pain around mid-morning to noon, mid-afternoon for evening pain and for night-time pain take drugs with an evening meal.

Asthma Asthma attacks occur more often at night. Four in ten asthmatic patients get up between 4-6am. with breathing problems. Many circadian-dependent factors are attributed to the worsening of nocturnal asthmatic symptoms. Cortisol (an anti-inflammatory substance) levels are highest at the time of awaking and lowest in the middle of the night, and histamine (a mediator of bronchoconstriction) concentrations peak at 4:00am. Taking pills in the evening or using inhalers in the late afternoon improves night-time asthma. •

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

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Science

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Ever thought about jumping off a high building? Well apparently even the best of us are afflicted with this type of disturbing thought. Such thoughts persist to such an extent that they have the potential to lead to mental illness, says Elham Ostad - Saffari

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any people at some point in their lifetime experience a disturbing thought.

Winston Churchill was famous for his disturbing urges to leap from balconies as well as his urge to walk into the path of oncoming trains.

Surprisingly in a recent global study of 700 students, 90% of those surveyed showed similar tendencies. In fact the impulse to leap or jump from a high place is so common it actually has its own psychological term: the high place phenomenon.

Psychologists believe that our brains have an ‘idea generator’ which under normal conditions aids in problem solving, where we can consider all potential options to a problem however far-fetched these may be. While this is not a proven theory, some evidence does support the idea that intrusive thoughts appear more often in certain situations, for example during instances of stress.

While there is still some uncertainty regarding where these thoughts come from, what we do know for certain is that we can have intrusive thoughts without the desire to act on them. For example having an unwanted urge to hit or even kill someone does not make you a criminal or murderer.

Importantly while most people have intrusive thoughts, they are invariably disregarded and dismissed. However in a small proportion of people this does not happen and such strange thoughts cannot be switched off, leading to potential mental illnesses such as Obsessive-Compulsive Disorder (OCD) or schizophrenia.

OCD is often thought of as a ‘behavioural quirk’. Indeed while this may be true in its mild form, sever OCD can be a life crippling illness defined not only by the mental aspect of continual intrusive thoughts but also by the repetitive physical aspect

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and rituals which can include repeated movement of certain objects or repeated hand-washing for example.

Some also believe being plagued by unwanted thoughts closely mirrors government advertisements and pressures as well as mass media coverage which leads to fears and anxieties amongst people. For example during the 1960’s and 70’s there was a considerable irrational fear of asbestos which coincided with the dangers of the material being brought to the attention of the general public by the government.

Similarly in the 1980’s and 90’s this fear had moved onto HIV and currently reports of climate change have triggered a new era of obsession. Hence as cultural concerns change in line with public health concerns, the intrusive thoughts of an OCD individual can also change. For example with the current trend in climate change obsession, some OCD sufferers worry about the rising temperature having such an effect that it could evaporate the water or milk they leave out for their pets causing them to check bowls over and over again.

Interestingly, approximately 2-3% of people who experience intrusive thoughts are believed to have had OCD at some point in their lives. But considering that intrusive thoughts are common and can lead to OCD, how is it that OCD does not affect more people?

Psychologists believe this could be a result of the way people ‘think’ or the dysfunctional beliefs they have picked up often in childhood, which converts their harmless intrusive thoughts to OCD. Indeed the different types of dysfunctional beliefs could account for the wide range of OCD symptoms. As an example, if one is a perfectionist

Psychologists believe that our brains have an ‘idea generator’ which under normal conditions aids in problem solving, where we can consider all potential options to a problem however far-fetched these may be. this could potentially lead to a compulsive need for symmetry. Similarly if one overestimates levels of threat within the environment this too could lead to anxiety within outdoor spaces and lead to the compulsive need to check for dirt and disease.

Overall the general dysfunctional belief in all OCD sufferers is an exaggerated sense of responsibility, often believing that if they can influence the outcome of an event, then by association that makes them responsible for it too.

While OCD suffers may initially try to force their intrusive thoughts away, many studies have shown this to be extremely difficult, with similar thoughts resurfacing at a later time. Hence with the struggle of unwanted thoughts, OCD sufferers often change their behaviour, developing repetitive actions or compulsions. Such repetitive actions can help an OCD sufferer answer a simple question. For example if they were worried about a door in their home being unlocked, their natural compulsion could be to repetitively check the door and settle their thoughts. People with OCD can also use their compulsions to stop their intrusive thoughts in the first place. For example if someone is worried about being infected by a disease, their compulsion could be to avoid such a threat by choosing to never leave their home or speak to anyone while their notion of a threat is still present.

Intrusive thoughts could also have a role within other mental disorders and perhaps the transition from one disorder to another is indeed not as clear cut as some may imagine. For example consider the thought of stabbing someone in the street. If a person is to take the responsibility for that intrusive thought, then perhaps they may develop OCD. However if that person was unable to resist their intrusive thoughts and attributed them to another person, the devil, the government or indeed MI5 or

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the CIA, then this person’s thoughts may develop into schizophrenia.

Indeed people with intrusive thoughts have been seeking help ever since the first reports of these thoughts centuries ago. Current therapies with anti-depressants appear to significantly relieve the symptoms for 40% of OCD sufferers. Interestingly psychologists are also exploring cognitive behavioural therapy (CBT) for OCD where they aim to break links; identifying dysfunctional beliefs and then making sufferers literally ‘think differently’. Currently scientists believe that this form of therapy is more effective than doing nothing.

Some also argue that perhaps psychologists and scientists do not acknowledge the ‘extra-dimensional’ influences on our lives. From an Islamic perspective perhaps these unwanted thoughts are the whispers of the devil called waswaas and perhaps they play a role in such psychological disorders. Interestingly the Qur’an reminds us that we should seek refuge in God from this enemy which is invisible to us all: “Say I seek refuge with (God) the Lord of mankind, The King of mankind, (and) The God of mankind. From the evil of the whisperer who withdraws, who whispers in the breasts of mankind, of jinn and men” (114:1-6).

Similarly the Qur’an mentions: “And if an evil whisper from Shaytaan (Satan) tries to turn you away (O Muhammad) (from doing good), then seek refuge in God. Verily, He is the All Hearer, the All Knower” (41:36, and 7:200).

Looking into these verses a little further, perhaps one should look at seeking refuge

From an Islamic perspective perhaps these unwanted thoughts are the whispers of the devil called waswaas and that perhaps they a role in such psychological disorders.

in God as a sword in the hand of a warrior or medicine in the hand of a doctor; if one’s hand is strong, then the sword or medicine can deal the fatal blow needed to destroy the enemy.

However if the sword or medicine is not held strongly, it will not harm the enemy despite being made of iron or the most sophisticated medicine/technology. Analogous to this, if seeking refuge is done by one who is pious and fears God, this is like fire, which will burn the devil. Alternatively if this is done by one who is weak within their faith, will result in little impact on one’s enemy. •

Dr Elham Ostad-Saffari has a PhD in Medical Genetics from Imperial College London.

She is currently working in the pharmaceutical industry.

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Places

When Moorish is Moreish: The quest to discover Islamic influences in western art takes Cleo Cantone to southern Italy where she finds evidence of a 19th century revival movement drawing inspiration from Islamic architecture Photos by the author

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A dip into Moresque Architecture in Eastern Sicily

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n the 19th century an infatuation with the past - Byzantine, Medieval, Gothic, Renaissance - gave rise to numerous revivals, particularly in architecture. A smaller movement, however, turned to the ‘Orient’ for inspiration.

Islamic art and architecture, in its manifold manifestations from the Maghreb to the Indian subcontinent, fuelled the imagination of Victorian architects, travellers and designers. Among them, Owen Jones (1809-74), tired of the ‘austere whiteness’ of Neo-classical architecture, spearheaded the movement in search of a new style, using the Alhambra as the blueprint for his Grammar of Ornament. This ‘style Bible’ was based on his meticulous reproduction of the Moorish palace and went on to be a guiding force for countless design students from the 1850s onwards.

While Owens and his follower, Matthew Digby Wyatt, accepted machine production of artefacts (including carpets, mosaics, wallpaper, tiles, etc.) based on ‘Mohammedan’ designs, a different school of thought headed by John Ruskin and William Morris advocated that crafts should be made by hand. Furthermore, according to Ruskin, the ornament of the Alhambra was ‘detestable’, and instead he extolled the virtues of Christian or ‘northern Gothic’ architecture.

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The Medieval obsession also touched a Sicilian architect, Ernesto Basile (18571932) whose father before him, Gian Battista Basile (1825-91) already demonstrated an interest in Sicily’s Arab-Norman period. Indeed, while Victorian England favoured the combination of Gothic and Oriental styles gleaned from the colonial empire, Sicily looked to domination in its own past - hence the monuments I explored in ‘Sicily Glory of the Ocean’ (islam today issue 11, September 2013) serve as sources of inspiration for Basile whose work is mainly associated with Palermo. Nevertheless, more generically, Islamic stylistic influence was fused with elements of Liberty style and these can be found throughout the island.

The region of interest here is the opposite side of the island, namely Catania, the ‘lava capital’ of the east. Thanks to the 1693 earthquake, the vast majority of standing

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architecture dates from the Baroque period. It was the emerging new classes who were dedicated to the reconstruction of the city. Architects and master builders, although remaining fairly faithful to Baroque canons, proved equally innovative in their styles. With the profusion of palaces and churches, it is easy to see why southeastern Sicilian Liberty was seen as a form of neo-Baroque.

The first universal exposition in Italy took place in Turin in 1902 and only five years later Catania was to host the Sicilian Agricultural Exhibition which was also a showcase of Liberty style. Among this emerging style we still see instances of Islamic influence, such as the sports club by Francesco Fichera, a student of Basile’s. With its central dome and crenellations, this building closely resembles Ernesto Basile’s Stand Florio which was inspired by the domed church Siculo-Norman of La Martorana in Palermo. Overall, the prevalence of floral decoration of the exhibition halls hails a move towards a architecture, in its manifold new style that has turned its back on the historicism of from the Maghreb to the

Islamic art and manifestations Indian subcontinent, fuelled the imagination of Victorian architects, travellers and designers.

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designs based on Sicily’s Arabo-Norman past.

In a contemporary magazine published in 1908, Franco Roberto praises the engineer who conceived of the Catanese agricultural exhibition for having chosen local elements in his design, ascribing the ‘Saracenic’ style as the most ‘characteristic’ particularly in the entrance arches to the main building. Interestingly, Saracenic usually refers to the preferred style of the British Raj which adopted Islamic elements from Mughal architecture in its public buildings.

The architect and engineer Tommaso Malerba (1894-1978), son of a bourgeois Catanese couple, had studied in Naples and travelled around Europe, notably Germany.

Here, in the 1830s, several neo-Moorish buildings including villas and synagogues would have fired Malerba’s imagination.

Having broadened his horizons, his style can be said to be truly eclectic: floral Liberty as well as neo-Moorish. Malerba’s Palazzo Mazzone, built in around 1904, was one of his first projects and almost entirely in the neo-Moorish style. Usually the chosen style for country villas, this apartment block in the heart of Catania is screened by a series of interlacing polylobed and horseshoe arches, hints of muqarnas, carved pillars and mouldings as well as a crenellated cornice.

None of Malerba’s other buildings come near to this palazzo with its Moorish accents: the pastiche of Arab styles points to a playful experimentation with a style that was in vogue in the island for a brief period. Indeed, dating from the same period and attributed to Malerba’s mentor, Carlo Sada (1849-1924), is a country villa in nearby Mascalucia. Known variously as villa Citelli or villa Maria, this sumptuously decorated abode borrows from the same neo-Moorish vocabulary as Malerba’s Catanese building. This turreted villa was built on a vineyard by an ex-mayor of Catania and it marks an important event at the end of the Second World War when shots were fired from its tower against the Germans.

Stylistically, its horseshoe arches, mashrabiyya on the shuttered window on the tower and crenellated corniche point to the same preoccupation with Moorish revival.

It would be inaccurate to ascribe the style to the capricious taste of 19th century

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Dr Cleo Cantone holds a PhD from the University of London. Her book “Making and Remaking Mosques in Senegal”, based on her doctoral research, has recently been published by Brill.

European eclecticism.. Whereas Basile rooted his architecture in Sicily’s western Arabo-Norman past, sometimes borrowing directly from North Africa, and specifically Tunisia’s mosque architecture, Malerba took more from the Maghrebi and Egyptian tradition. Both Palermitan and Catanese architects delved into and paid homage to a shared past of Arab-Islamic domination that permeated the arts and architecture of Arabo-Norman Sicily and Moorish Andalus.

Yet both architects went on to design buildings in the Art Nouveau or Liberty style and turned their backs on the Islamic past. Indeed, the period between 1870 and 1914 constituted a transition between historicism and modern architecture and seen in this context, the buildings in Arabo-Norman and neo-Moorish style represent an experimental phase in the architects’ careers.

Intriguingly, in the age of the industrial revolution, the ‘machine age’, that architects and designers across Europe should have borrowed from the art and architecture of Islam may simply have been because they found Moorish to be moreish. •

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Through June

Friday Nights Thought Forum London’s Weekly Open Gathering.

Venue: Islamic Centre of England, 140 Maida Vale, London W9 1QB Time: 7:30 PM - 9:00 PM

Through 12 June

Competition Entry: Create & Inspire Create & Inspire is an international competition to find the most talented young artists, photographers and filmmakers living in the United Kingdom, Qatar, Saudi Arabia and the United Arab Emirates.

This year’s competition is open to 16-25 year olds and the prize is a two-week creative journey of a lifetime to Brazil. Watch the trailer and apply online now: www. create-inspire.org

Theme: The World is Not Black & White Prize: A two-week creative journey to Brazil Open to: Nationals and Residents of UK, Qatar, Saudi Arabia and UAE ages 16-25 Deadline: 12 June 2014 Organiser: Crossway Foundation Venue: Crossway Foundation, Edge of Arabia Testbed, 40 Elcho Street, SW11 4AU Web: create-inspire.org/

3 June

Author Evening with Dan Glazebrook Dan Glazebrook will join the Islamic Human Rights Commission to discuss the issues around his newly published book, ‘Divide and Ruin: The West’s Imperial Strategy in an Age of Crisis’. The book lays bare the connections between capitalism, militarism and economic crisis today, and the devastating impact Western foreign policy has had on the nations of the global South.

Venue: IHRC Bookshop & Gallery, 202 Preston Road, Wembley, HA9 8PA Time: 6.30 PM

Through 2 August

Walid El Masri: Cocoon Cocoon, a solo exhibition by Paris-based Lebanese painter Walid El Masri features a new body of work inspired by the violent conflict that has besieged his native Syria.

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Large-scale works in the exhibition examine both change and continuum while an earthen palette allows for studied reflection. Smaller works contain a more palpable energy and dynamism that are underscored by the use of vibrant orange and green, indicating violence and breakage.

Through the analogy of a larvae becoming a butterfly, the artist puts forth two possibilities for the future of Syria. As if in a cocoon, Syrian citizens lie in wait to see what time will issue forth for the country: a blossoming into something fuller, or a retreat into itself.

Venue: Ayyam Gallery, 143 New Bond Street, 1st Floor, W1S 2TP, London Time: 6.00 PM -8.00 PM Web: www.ayyamgallery.com/exhibitions/walidel-masri_3/press-release

7 June

The Second Life: Tafsir of Surah Qaf So many people today regard death as the final end to life on this earth – they believe there is only one life and that an existence after death is a mere illusion. Surah Qaf crumbles these notions with its reassuring verses which speak of an eternal life beyond death: A Second Life.

Uncover the eloquence and wisdom of Surah Qaf which assures us that our deeds will not turn to dust with this Islamic Institute for Development & Research workshop.

Instructor: Shaykh Mohammed Adil Rehman Venue: Queen Mary, University of London, Mile End Road, London, E1 4NS Time: 9.00AM – 6.30 PM Fee: £30 Web: www.iidr.org/courses/

7 & 8 June

The Orphans’ Cup Enter this exclusive, national 5-a-side football tournament brought to you by Premiership star Demba Ba and Human Appeal, and at the same time help support orphans worldwide! What better way to mark the imminent arrival of the World Cup in Brazil than to play football and be crowned the winners of The Orphans’ Cup! The tournament will run across 6 major cities: London, Birmingham and Manchester on the 7th of June, and Leeds, Cardiff and Glasgow on the 8th June.

Fundraising Target: £300 orphan sponsorship

per team (min:6 players, max: 10 players) Info on venues, timings and rules: Web: beta.humanappeal.org.uk/ events/2014-06-07_football/orphans_cup_ entry_form.pdf

7- 8 June

Beyond Islamophobia In the first decade and a half of the twenty-first century, Islamophobia has emerged as the dominant mode of prejudice in contemporary Western societies. In North America and across the nations of Europe, concerns about ‘the Muslim problem’ are central to political debates and policies. This conference will chart the rise of mainstream Islamophobia in recent years, while also situating it in its much longer historical context.

It will also seek to identify possible paths beyond the current impasse, thinking about what is needed for Islam and Muslims to gain greater acceptance in civil society, how understanding can emerge, and how trust can replace mistrust in intercultural relations.

Speakers : John L. Esposito, Chris Allen, Houria Boutledja, Shenaz Bunglawala, Madeline Clements, Peter Gottschalk, Nathan Lean, Maleiha Malik, Peter Morey, Fiyaz Mughal, Geoffrey Nash, Sherene Razack, Stephen Sheehi, Asmaa Soliman, Sarah Soyei, Abdoolkarim Vakil, Amina Yaqin

Venue: Russell Square: College Buildings, Khalili Lecture Theatre Time: 10.00 AM – 5.00 PM Entry: Free, but Registration is essential.

Web: www.soas.ac.uk/csp/ muslimstrustdialogue/07jun2014-beyondislamophobia.html

8 June

Imam Khomeini Conference 2014 Ahlulbayt Islamic Mission (AIM) is hosting its annual Imam Khomeini Conference to commemorate the demise of the late leader of the Islamic Revolution and the lessons learned from his life.

Speakers : Shaykh Shomali, Father Nassar, Shaykh Rastani, Sayyid Musawi, Sayyid Ayleya.

Venue: Islamic Centre of England, 140 Maida Vale, W9 1QM Time: 2.00 PM – 6.00PM Web: www.aimislam.com

Are We Ready to Welcome Ramadhan?

Sisters Only workshop organised by Al-Nur Women’s Centre on the significance of Ramadhan, how to prepare to reap the most rewards, rules of fasting, followed by a Q & A session.

Venue: Bolton Muslim Girls School, Swan Lane, Bolton, BL3 6TQ Time: 2.30 PM – 4.00 PM

9 & 11 June

Islamic psychology and mental health services A conference on Islamic psychology and mental health services will be held on two separate dates in June, one location being London (9 June) and the other Manchester (11 June).

This conference aims to explore and debate the critical perspectives, themes and concepts that underpin ‘Muslim Psychology’ and models of mental health and illness and consider how these might relate to ‘mainstream’ psychological and mental health services in the UK. This conference will be relevant to all professionals in the field of Mental Health and Social Care.

Venues: Osmani Centre, 58 Underwood Road, London, E1 5AW GMCVO, St. Thomas Centre, Ardwick Green North, Manchester, M12 6FZ Fee: £195 (discounts available) Web: www.bmehealth.org/

9 -12 June

Course: Death and Resurrection The Al-Zahra Youth in Watford and the AhlulBayt Islamic Mission (AIM) are proud to present the upcoming 8-hour structured course entitled ‘Death and Resurrection: Understanding Life Beyond the Grave’. Taught by Shaykh Amin Rastani, this course will delve into some of the major areas concerning death, barzakh, accountability and the hereafter.

Venue: Al-Zahra Centre, 81 Fearnley Street, Watford, Hertfordshire, WD18 0RB Time: 7.00 PM – 9.30 PM Fee: Regular: £40, Student: £30 Family rate (2+): £30 Online registration: Required for attendance through http://www.aimislam.com/events/ course-death-and-resurrection-2/

Through June

14 June

Ahlan Arts presents:

Qur’an, Conservation and Ecology

Art Competition: Theme Islamic Unity

Do Muslims have any answers to global environmental issues? Come to an informative course and learn more about Islamic environmental themes and whether or not Muslims can address the global environmental challenge that faces us all.

The workshop will look at: Islamic environmental law and ethics. Development of Islamic environmentalism, animal rights in Islam, contemporary challenges such as climate change and more. There will also be extended Q & A sessions.

Speakers: Fazlun Khalid [Islamic Foundation For Ecology And Environmental Sciences] and Professor Mohammed Abdel Haleem [SOAS] and Professor Mawil Izzi Dien [University of Wales]

For the second year running, Love Qur’an Festival will be holding an Islamic Art Competition. This year, Love Qur’an will be running the competition in collaboration with their official Art Partners, the Ahlan Art gallery - an Islamic Art Gallery based in London.

Prizes: First Prize: £1,000 Second Prize: £500 Third Prize: £250

Art Exhibition, Central Milton Keynes Shopping Centre For the first time ever the Milton Keynes Shopping centre, visited by 250,000 people every weekend, has approached the Milton Keynes Islamic Arts Centre and Ahlan Art to showcase Islamic culture and talent.

Venue: Central Milton Keynes Shopping Centre Date: 12 - 15th June 2014

Venue: Birkbeck College, Malet St, London WC1E 7HX Time: 9.00 AM – 5 PM Fee: Students/Unemployed - £20, Professional £30, On the day entry - £40 More info and online booking: islamiccourses.org

15 June

Malham Charity Walk Love Qur’an, Porchestor Hall As the official art partner for the Love Qur’an festival at the Porchestor Hall in London, Ahlan Art will be featuring and showcasing exclusive Islamic Art. In preparation for and celebration of the upcoming Holy Month of Ramadhan, the festival aims to highlight three fundamental tenets of Islam; Love, Peace and Unity. Stay tuned for details on the Art Competition and grand prizes!

Venue: Porchester Hall, London Date: 18 - 20th June 2014 Islamic Art Exhibition Oxford Street In collaboration with the Emerald Network, Ahlan Art will be running a oneweek exhibition in the heart of Central London. There are a limited number of tickets for the launch night, which will be attended by high profile individuals. Stay tuned for updates and first come first served tickets.

Venue: Oxford Street, London Date: 15th - 22nd June 2014 Info: info@ahlanart.com

The Global Rahman Foundation has organised a ‘Sisters Only’ charity walk to raise money for the Food4Families Ramadhan iftar project.

Fee: £10 Minimum target: £50 (feeds one family iftar) Venue: Malham Cove Yorkshire Dale National Park, Skipton, North Yorkshire, BD23 Web: a.badat@globalrahman.org

16-18 June

The Middle East in Global Perspective: Interactions Across Time and Space A three day event that brings together prominent scholars, publishers, diplomats, non-governmental organisations, and the press to highlight areas of research and share information related to the Middle East.

The conference includes submissions that highlight the connections between the Middle East and other areas of the globe, as well as ties within the region, be they between individual countries or between sub-regions, such as the Mashreq,

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Maghreb, Levant, and Gulf. The Conference also aims to encourage new dialogue between scholars studying the Middle East on either side of the divide between area studies and specific disciplines ranging from history to literary studies, anthropology to international relations, and many shades in-between.

ments within a rapidly expanding segment of the Islamic financial services sector.

Organisers: British Society for Middle Eastern Studies (BRISME) Venue: Jubilee Building, University of Sussex, Brighton, BN1 9RH Time: 8.00 AM – 9.30 PM Fee: £230 (different rates apply for members and students. Day rates also available.)

Web: www.brismes2014.co.uk

19 June

16-24 June

Imam Al-Mahdi – His Existence, Occultation and Return For more than a millennium, Muslims have eagerly awaited the Mahdi, a righteous descendant of the Prophet who will lead the Ummah during the End of Times. But who is this figure, where is he now and how can he be known when the time comes?

Taught by Alexander Khaleeli and drawing on centuries of scholarship and research, this course will provide students with a comprehensive understanding of the Mahdi and Mahdawiyat (issues related to the Mahdi).

Venue: Islamic Centre of England, 140 Maida Vale, London, W9 1QB. Time: 6.45PM – 9.30 PM Fee: Regular: £40, Student: £30 Family rate (2+): £30 Online registration: Required for attendance through http://www.aimislam.com/events/ course-imam-al-mahdi-atf-his-existenceoccultation-and-return/

18-19 June

2014 London Sukuk Summit Putting the “X Factor” in European Sukuk Origination The 2014 London Sukuk Summit is an event for all those who are involved in the Islamic debt capital market industry, to network and follow the latest market trends. It is the perfect venue to meet with Sukuk industry professionals, be part of active discussions, share thoughts, and be heard. It is also an excellent opportunity to stay up-to-date with recent develop-

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Venue: Jumeirah Carlton Hotel, London, 2 Cadogan Pl, London SW1X 9PY Fee: Individual: £1,895.00 Group: £1,595.00 Web: sukuksummit.co.uk

Sara Russell: ‘Another Day’ Exhibition Islamic Human Rights Commission will be exhibiting the works of Sara Russell.

The young photographer recently travelled to the city of Jenin in the north of Palestine as part of a group which included London Tower Hamlets’ deputy mayor Cllr Ohid Ahmed, and several other independent councillors. Each photograph tells the story of ‘another day’ of occupation.

Venue: IHRC Bookshop & Gallery, 202 Preston Road, Wembley, HA9 8PA Time: 6.45 PM More info: http://www.ihrc.org.uk/ events/11006-sara-russell-another-day-exhibition

21-22 June

The 99 Names of Allah The objective of this course is to take students through the names of Allah that He has used to describe Himself. These beautiful names will be looked at, the meanings explained and the spiritual benefits sought. The course will look into the linguistic meanings of the names and how they have been used in the Qur’an.

Lecturer: Sajid Ahmed Umar

Venue: Bevan House Lecture Theatre, Birmingham City University, B15 3TN Time: 8.30 AM – 7.00 PM Fee: £60.00 More info: http://www.alkauthar.org/course. php?course=502

23-24 June

4th Islamic Banking and Finance Conference (IBF 2014) The constraints applied by Islamic banks rendered them more resilient in the recent financial crisis compared to their conventional counterparts. This has attracted the attention of market participants and researchers. Islamic banking products are now offered in more than twenty coun-

tries. The sector is estimated to exceed $1trillion in value, while growing at about 15% per annum. Among many issues still subject to debate is the purity of Islamic finance in practice, given the need to compete and to operate with customers whose expectations have been formed by conventional banking practices. The conference aims to provide a forum for an exchange of views on recent developments and to identify key issues/challenges underlying the paradigm of Islamic Banking and Finance in the 21st century.

Keynote Speaker: Thorsten Beck, Professor of Banking and Finance, Cass Business School

Venue: Lancaster University Management School Fee: £300 More info: Email Marwa Elnahass at islamicfinance@aston.ac.uk

27 June

British culture after 9/11 The years following 9/11 and 7/7 have witnessed the emergence of a diverse body of British fiction, film, art and music that has sought to respond to the events and their legacies.

This conference will examine cultural representations of post 9/11 Britain to explore how writers and artists have crafted new ways of representing trauma, nationhood and cross-cultural encounter, and reimagined human subjectivity in the face of the dehumanising ideologies of terror and counter-terror.

Keynote speakers: Dr Claire Chambers (University of York), Professor Peter Morey (University of East London), Avaes Mohammad (poet, playwright, performer)

Venue: Teesside University, Tees Valley, TS1 3BA UK (Darlington and Middlesbrough campuses) Time: 9.15 AM - 7.30 PM More info: Email Rehana Ahmed after911@tees. ac.uk

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