Jan - Mar 2008 by Ali Joudi

E d i t o r i a l - J a ff a r A l - R i ka b i

nity f

Editor: Jaffar Al-Rikabi

Committee: Tahir Abbas, Gassan Ahmad, Fatima Ali, Jaffar Al-Rikabi, Hussain Hamid, Hamed Heshmati, Musa Naqvi

Graphics: Front Cover: Hamed Heshmati,

“Balancing Freedom”

Back Cover: Ali Joudi,

Inside Graphics: Tahir Abbas

Editorial Dear valued reader, A s s l a m u a l a i k u m Wa Rahmatullahi Wa-Barakatuh It is after much delay, debate and toil, that we are proud to introduce before you the first issue of Voice of Unity for 2008. As you shall see, much has changed structurally in the VOU. In our new format, we have decided to scrap the “one theme per issue” strategy of previous issues, believing it to be too constricting. Instead, we hope you find from this issue onwards more diversity in the range of subjects discussed. We have decided to add some new sections, including: a “student” page, where issues facing students will be discussed by the

students themselves; a “Fiqh” page that shall discuss issues to do with the development of Islamic Law and its application to our lives in a systematic way over the next issues; and a “Current Affairs” page that shall discuss political and economic issues of contemporary concern from the viewpoint of a single author each time. Concurrently, we felt that in previous issues, most contributors were unable to discuss issues with the depth they would have liked, and you, our trusted reader, expect. Thus, we have introduced a “Special Report” section in this newformat, in which one or two contributors will discuss an issue in depth, granting them a generous proportion of the magazine to do so. This, we hope, shall offer an “intellectual” side to the

magazine, an absolute necessity in the context of the many contemporary intellectual challenges facing Islam. Overall, then, we hope that the new-look VOU can appeal to you whether you are in the mood for some casual, light reading, or whether you wish to engage in more complex conceptual discussions. In the spirit of the new year, we hope that you will like the new-look VOU, and that you can send us what constructive suggestions you have which can enrich this magazine. In this issue, the 'light reader' can choose between Br. Miqdaad Versi's introduction to Fiqh, which leaves us with many unanswered questions…and which he promises to address in coming issues; Br. Musa Naqvi's

For any comments/suggestions, write to editor@voiceofunity.com

E d i t o r i a l - J a ff a r A l - R i ka b i

perspective on the Pakistani community, and Br. Mousa Baraka's thought-provoking analysis of extremism in the U.K. Moreover, for those readers amongst us currently deciding what university to attend, Sr. Monira Hosseiny's article about the challenges and rewards involved in studying away from home should provide food for thought.

VOU make no claims to originality, but it is our hope that in whatever small way, they can form a part of this process of reflection that we must all participate in if we are to become active partakers in the rebuilding of our Ummah.

Jazakallah khair al-Jazaa, and all the best for the future.

Here, mention of two special people should be made.

nity

oice

For our first Special Report, we have chosen to focus on the oftdebated subject of social reform. That our Muslim community is in need of reform is apparent to even the casual observer. What needs to be done? How should it be done? These are the two questions that Sayed Hasan AlSadr and Sayed Dhulfiqar Ali consider in their articles, with the former focussing on current problems in society and what needs to be done to change it, and the latter looking at the processes of reform. In the end, we should heed the Qur'an's warning that “Allah shall not change a people's lot, until they change what is in their hearts” (13:11). What is in “our hearts” is perhaps determined by whether we seek to support one another, or to undermine one another; it is perhaps determined by whether we can stand united as a community confronting internal and external challenges t o g e t h e r, a n d a c t i v e l y participating in the societies of which we are a part. To begin with, we would do well to reflect, such that our actions can be inspired by a clear vision about what we want to achieve, and how. The discussions on social reform in this issue of the

With greater sorrow, a great thank you and a heartfelt farewell, on behalf of all in the IUS, goes to Br. Mohammed Reza Kareem, who returned to his Lord, inshallah full of iman and accomplishment. We urge all of our valued readers to take a few minutes to read his obituary, written by former founding trustee Dr. Zaidi, to be inspired by his example, as we all in the VOU are, and to join us in reciting SuratAl-Fatiha.

Firstly, on behalf of the VOU committee, and on behalf of the members of IUS, a big thank you goes to VOU editor for four years, Br. Ali Al-Mawlawi, whose contributions to this magazine and to IUS as a whole Wassalam, h a v e b e e n r e m a r k a b l e . JaffarAl-Rikabi - VOU Editor

Inside this issue

v4i11

Student Section

FIQH

4 5

Special Report Our Community

Current Affairs

BOOK REVIEW

FAITH

Obituary

19 21

To publish your photos/cartoons, please email editor@voiceofunity.com

Student Section - Monira Hosseiny

Student Section everything you once took for granted. The

A LEAP-OF-FAITH:

presence of other people in the house, having someone other than my e-mail

University away from home

website saying good morning to me, not having to commute for two hours to get to

Sr. Monira Hosseiny moved away from her home in Norway to complete her undergraduate studies in the University of British Columbia, Canada. In this article, she discusses some of the challenges she faced in moving out and starting university so far from home, and how she feels she has benefited as a result of her decision to go. She is currently completing her Masters in the University of Oslo.

the mosque there all things that I took for granted

once,

and

which

learnt

appreciate the hard-way once I moved out. Trust me, having someone to watch movies with at two o'clock in the morning shouldn't be underestimated - movies are not as funny when you're watching them alone!

For university I decided to study away been really rewarding. I was particularly Where I learned the most and gained the from home. That was one of the best impressed

the

way

all

these most experience was in the social realm.

decisions of my life. Not to say it was communities came together at certain There were some religious families both problem-free, but the hardships were just events such as Ashura processions and on campus and farther away, and being as valuable as, if not more valuable than, Arbaeen programs, although it would have included

their

circle

put

been more impressive if they weren't situation which was a bit different from

the good experiences.

separate communities to begin with. But other students' usual all-singles student The

first

predicament

was

getting all in all, the Muslims are more active than environment. I came to know a bunch of

permission to go. The university I wanted back to attend was a good 15 hours away

home

by university

and

this

has

experience

all

made the

my very interesting people, from different

more ages and ethnicities. Some were very

plane. Naturally my father's first reaction pleasant.

nice, others were quirky, and some were

was

very different from what I was used to.

just

say

NO! .

His

primary

concern was for my safety, and me being My biggest worry before moving away Being on my own, I was treated as an skin and bone as he put it did not exactly was food. Although I had been helping out entity of my own, instead of being referred help. If someone blows on you, you'll fall in the kitchen at home, I hadn't been given to as someone's daughter and sister. And I how

are

you

supposed

protect the opportunity to cook entire meals on my had to act accordingly. As a result, I would

yourself? I was told. But reminding him of own. So I was very worried about not say I've grown very much in this respect. the fact that God protects us everywhere being able to cook edible food, and losing helped, along with my mother's support weight.

mother

gave

some I was encouraging a friend of mine to

and my father's inability to disappoint me pointers and cooking turned out not to be move away from home for her studies, after seeing me so happy for getting into as hard as I had imagined it to be. Either and she told me she's heard you lose the university of my choice. So eventually that, or I'm just a natural. But I must admit I weight and become depressed if you do. I he gave in, and off I went to another did eat a lot of chicken in my first year. It's told her those things happened to me, but continent on the other side of the Atlantic.

easy to make and always tastes good!

that it's still worth it. For experience, as Imam Ali (as) said, is more valuable than

I had no friends or family where I was Although I was worrying about food the knowledge. And what doesn't kill you, going, so getting started at my new most, grocery shopping proved to be the only makes you stronger. location was a bit hard. Fortunately some most bothersome chore. Taking the bus of my acquaintances knew people there and train all the way to the store, and then So I strongly recommend my sisters in who agreed to help me, and alhamdulillah carrying them back home on my back and faith to try studying away from home if they were very selfless and helpful. Soon in my hands was a real pain. I used to they have the opportunity. And those who enough I had found a place to live, learned wishfully

daydream

about

someone

I have Muslimahs studying on their own in

where the halal meat store was and how know showing-up out of nowhere in their their midst, I urge them to help them out to

get

around

the

city.

was

also car and offering me a drive home. It never as if they were their own sister.

introduced to the religious community on happened. It made me appreciate having .

www.islamicbookstore.org.uk

campus, which has remained my place for parents who have a car at home. This is May all our endeavours be in the way of religious

events.

I've

explored

other one of the good things about living away Allah.

religious communities too, which has from

home:

you

learn

appreciate

Do you have any student experience you would like to share editor@voiceofunity.com

Fiqh - Miqdaad Versi

FIQH An Introduction to Fiqh Origins

Imams in such a way that each and every particularity has been expressly dealt with. Nor is such a thing possible, for events and situations occur in endlessly different forms. Instead, generalities and precepts have been laid before us in the form of a chain of principles.

the merit of each argument. It is clear that a lay person could assess the merit of an argument on a personal moral basis but would find it difficult to explain his/her decision based on the law/constitution, especially if the individual is not an expert. Similarly, in Islam, fuqaha (legal jurists) interpret the principles of jurisprudence. So who can be a faqih (singular of fuqaha)? What are the qualifications that they must possess? How has Islamic law developed in history? How do these fuqaha derive a ruling on topics that have different contexts to that in the Qur'an/traditions? What is the duty on us as individuals, who are not legal experts, in response to the divergent opinions on a range of Islamic laws? These are all concerns that will be dealt with in the upcoming editions of VoU.

Law is a fundamental reaction of the secular society to deal with problems confronting mankind. Fiqh is the Islamic law, and the range of topics covered is very wide. The only subjects considered to be outside Fiqh are the fundamentals of religion (belief in Allah, His Justice, Prophethood, Imamat and the Hadith Day of Judgement) and Islamic Any person who wants to ethics. explain the law has to refer to documents that are known to T h e A r a b i c w o r d , F i q h , come from authentic sources: a c c o r d i n g t o M u t a h h a r i , firstly, Allah (the Qur'an), actually means “profound secondly, the Holy Prophet understanding”. In both the ( S A W ) a n d I m a m s Holy Qur'an and the sayings ( a u t h e n t i c a t e d s a y i n g s ) , from the Holy Prophet (SAW), thirdly, reason and fourthly, we have been repeatedly consensus amongst the legal c o m m a n d e d t o w a r d s jurists. These four sources are profound understanding in known as the usul-ul fiqh. In religion. addition, such a person must be able to explain his or her viewpoint whilst being able to Quran In the Holy Quran we have deal with the many seemingly been told: “Why should not a contradictory aspects in some Jurisprudence and ItsPrinciples byAyatullah Mutahhari Rating: EASY SUDOKU company from every group of of these documents.

www.ius.org.uk References:

them go forth to gain profound understanding (tafaqquh) in religion and to warn their people when they return to them, so that they may beware.” (9:122) The laws of Islam have not all been explained by the Qur'an or by the Prophet and the

Looking Forwards The issues that we have to consider, therefore, are whether anyone can derive the Islamic law. In the secular world, lawyers and judges interpret the constitution and/or past cases, as well as Next time Part 2.

SPECIAL REPORT - SAYED HASSAN SADR & Sayed Dhulfiqar Ali

SPECIAL REPORT “Allah shall not change a people's lot, until they change what is in their hearts” (Qur'an, 13:11) With the disproportionate public focus in the U.S., the U.K. and Western Europe on Islam and Muslims, many difficult questions have been asked of Muslim communities. We are being challenged externally by the materialism and secularism of the societies of which we are a part, and internally, by the presence of extremist groups on the fringes of our communities. If we are to succeed in this trial, and earn Allah's assistance, we must change what is in “our hearts”: that is, reform ourselves. What needs to be reformed? How? In this special report, Sayid Hasan Al-Sadr and Sayed Dhulfiqar Ali offer their perspective.

SOCIAL REFORMATION Sayed Hassan Sadr Ever since the events of 11th September 2001 and with the events following the invasion of Iraq in 2003, the Muslim community has been in the spotlight. Culture versus religion, polarization between extremism and liberalism, lack of support to the younger generation, isolation from and the lack of representation in main stream British society and a shortage of learning materials are amongst many of the problems Muslims are facing in the UK.

common individual does not think for himself in order to reach a satisfactory conclusion, things will never improve.

Many people are concerned with 'doing something' to change our community. The fear is that if we 'do something' without knowledge, it will lead to a d i s a s t e r. E n t h u s i a s m a n d willingness are not enough. I believe that knowledge comes first. Let's not lose our enthusiasm, but let us learn first. Knowledge of the roots of our problem will help The invasion of Iraq and us to shape the right solution. subsequent events has also h i g h l i g h t e d d i v i s i o n s a n d The sectarian issue and the differences amongst Muslims and importance of differentiation topics that were once avoided due between belief and interaction, to their sensitivity have become stereotypes and their impact, the topics of discussion amongst the importance of a connection public. The lack of preparation in between generations and the role dealing with such topics was of societies at university, are but evident. What can also be learnt four points of reference to from the events in Iraq is that the consider when ascertaining the solution for any one community extent of our problems and can never come from the outside. constructing solutions. Once we No matter how much we try, if the agree upon these basic principles,

change becomes just a matter of time. Furthermore, the points raised below may neither be specific to Muslims nor a feature of modern time, they are practices which humans frequently engage in, regardless of their religion or the time in which they live. Sects in Islam We can ask ourselves why Muslims are so divided and what the solution is to these divisions. Does the answer lie in abandoning the labels of Sunni and Shia by declaring that there are no Sunnis or Shias but rather, just Muslims? After giving it a quick thought, we would soon find out that this solution would result in nothing but the formation of a third group; the non-Sunni, non-Shia Muslims. The real solution lies in distinguishing belief and interaction. Belief & Interaction Without a doubt there is a need for continuous research and verification of one's faith, in other words, a continuous engagement in healthy and constructive dialogue between members of different religions and between Muslims of different schools of thoughts. Yet this should not dictate the way in which we interact with others. Someone's faith or conviction should play no part in our judgment on how they should be treated. “Allah does not forbid you respecting those who have not made war against you on account of (your) religion, and have not driven you forth from your homes,

SPECIAL REPORT - SAYED HASSAN SADR & Sayed Dhulfiqar Ali

SPECIAL REPORT that you show them kindness and deal with them justly; surely Allah loves the doers of justice” (60:8)

When the prophet of Islam (SAW) was living in Mecca, he was known as 'the honest & trustworthy' not only amongst Muslims, but amongst the nonMuslim communities. When he moved to Medina, not everyone was a Muslim, yet his high morals were again evident to everyone. We find no evidence in history that in his interaction with society, he favored Muslims over non-Muslims. Similar trends can be seen in the life of Imam Ali (AS). When he was the leader of the Muslim state, there were Muslims who opposed him, yet there was no difference between the way he treated them and the way he treated those who were on his side. History bears witness to the kindness and forgiveness of Imam Al-Hasan and Imam Musa al-Kadhim (AS) when strangers confronted them with hostility and verbal abuse in the streets of Medina. These were not merely acts of pretence; they were a reflection of what Islam is really all about, and that is to be kind and forgiving to all. They were an embodiment of the famous statement by Imam Ali; “people are either your brother in faith or equal to you in creation”. There is no justification in Islam to discriminate between people on the basis of their religious, political or social views. Sunni and Shia Muslims are encouraged to engage in discussions, bearing in mind that despite the outcome, the way they treat each other should never be affected. When addressing this issue, the process of reform, given the society we live in, should be gradual, yet with incremental innovations to account for the on-coming social developments. Yet the solution to

the points of contention between Shias and Sunnis is a simple matter of historical analysis. Whether gradual or radical, any approach to remove these stereotypes, which are an obstacle to social cohesion and therefore mutual respect and understanding, must incorporate and indeed begin with an explanation highlighting exactly what the differences are between Sunni and Shia Muslims.

group.

Stereotyping or generalization is all-too-easy. All one needs to know is the individual's family name, which center they attend, where they are originally from or which sect or religion they belong to. Any of these labels are enough for us to identify the person in terms of his background and therefore jump to conclusions about his character. We think we have read about or have met a Furthermore, after an analysis of sufficient number of people from the historical evidence, if our that one group to know the person brothers, continue to disagree let simply based on a label. us not assume that they are stubborn or arrogant. It may be It may stem from laziness and that our explanations lack clarity, ignorance, as no one is willing to or accuracy, or perhaps the way we research and think. Taking present the evidence makes it someone else's word for it is much unclear. Everyone should be given easier. It's a disease that affects the benefit of the doubt, and humanity as a whole. Americans should be appreciated as someone are viewed as arrogant based on trying to reach the true Sunna of the image that is projected by their politicians, blacks are criminals the prophet (s.a.w). based on the Hollywood portrayal and Muslims are terrorists Stereotypes according to the media, and so on. Another important and pervasive All that is needed is for a few issue to address when trying to people from a group to commit the affect a social reform is that of act that they as a whole are stereotyping. Stereotypes can be accused of, and then the whole defined as ideas held by a group, the whole race, the whole particular group about members country or the whole religion is of other particular groups, based labeled, often with a negative primarily on membership to that label, and the impact of such

Stereotype Unnecessary Conflict

Discrimination

Tension

Isolation

www.islamicbookstore.org.uk Duplicating efforts

lack of communication

widening the gap

SPECIAL REPORT - SAYED HASSAN SADR & Sayed Dhulfiqar Ali

SPECIAL REPORT sweeping generalizations is not to important to remember that life as it is today is nothing but a product be underestimated. of many preceding years. A fresh It can be said that no other start can never be made without practice has had a worse impact as knowing how we got to this stage. stereotyping. It can lead to The new generation needs to unnecessary tension between appreciate that listening to elders members of the same community, is crucial in their understanding of different communities and even today. This does not necessarily different nations. This tension mean repeat what they did, but results in isolation and lack of simply coming to terms with both c o m m u n i c a t i o n , w h i c h the mistakes and achievements of contributes to further widening the past. A typical feature not the gap between communities and e x c l u s i v e t o t h e M u s l i m members of the same community. community is that whenever there Duplicating efforts and wastage of is a social gathering, the youth resources becomes inevitable. It tend to avoid the elders and isolate can also lead to narrowing the t h e m s e l v e s , m i s s i n g m a n y pool of selection for any position opportunities to learn from the of responsibility, e.g. project past. management, leading an institution and so the wrong Generation person ends up in wrong position.

prophets and messengers of God were sent to prepare humanity to that promised day. Humanity, through its struggle in this life, builds and develops an appreciation of justice and emphasizes the necessity in establishing it. This appreciation will create a general atmosphere of failure of all alternatives and need for an ultimate submission to God and His wisdom as the only solution to all problems.

Each generation shall go through life and face its hardship. Its struggle against injustice and having experienced it will lead to a higher level of sincerity to God's path. This experience will pass over to the next generation, who in turn shall go through struggle and should reach a higher degree Struggle of sincerity and, as he named it; the continuity of generations. Experience When humanity reaches that level Appreciation of God's Message of sincerity to God and appreciation of His message, it Increased Sincerity to the Message will be ready to be led by the divinely chosen leader, to Pass it to Next Generation establish the noble aim of creation, which is to establish Further Struggle justice and hence perfection on More Experience earth.

The devastating effect of this catastrophic phenomenon of stereotyping is rife within modern society. Considering Iraq, which was once the prime example of Shia and Sunni Muslim integration, we see that stereotypes amongst Shia and Sunni communities has led not only to an inappropriate management of institutions at all Higher Appreciation levels, but has escalated to a bloody level. The devastating Higher Lever of Sincerity impact stereotyping has on civil society is surely amongst the most As for those who feel responsible important lessons to be learned towards their leader, their living from the example of Iraq. Imam (atf), and his global mission of establishing justice, learning Generations' lack of from the previous generations is communication essential. In his book; the encyclopaedia of Imam Mahdi, Other lessons, whether from Iraq the late Ayatollah S. Mohammed or elsewhere in the world, point M. Sadiq al-Sadr beautifully lays towards a need for greater out humanity's journey to the c o m m u n i c a t i o n b e t w e e n promised day of the reappearance generations. of the twelfth Imam. He states in his second book of the A l a c k o f t r u s t b e t w e e n encyclopaedia, 'History of the generations is a result of a lack of major occultation', that setting communication. There is no justice and perfection on this doubt that this is a new age and it planet as whole is the aim of has its unique features. But it is creation from the beginning. All

From this explanation, we achieve nothing without listening to those who lived in the past. Similarly, we need to prepare to establish a strong relation with the coming generation, especially the university generation. Life at University Most of the earlier points can be applied in every environment, but some environments are special. University is without a doubt a special environment. It is where most of us get an exposure to a wide variety of people, their experiences and backgrounds, and certainly where we have the most time to appreciate such exposure.

www.islamicbookstore.org.uk

SPECIAL REPORT - SAYED HASSAN SADR & Sayed Dhulfiqar Ali

SPECIAL REPORT Students need to prepare before they get to University, which is why communication and the link with the coming generation is important. University is the peak of one's impact on society and hence the practice of true Islam. In the past the priority of most Muslim societies at University was self education about points of difference amongst Muslims themselves. Each group was trying to use the society's platform to emphasize the authenticity of their views. This resulted in disagreement, tension and isolation of many Muslim groups and isolation of Muslims from other students. And hence the particular reform required is a change in our collective and individual priorities and mindsets.

Muslims' prospective about such issues such as integration, extremism, identity, women's rights…etc is crucial and will result in the continuous flow of educated British graduates who know the truth about Islam. The idea is not a supposed clash of civilization but rather the development of international links, ties and affiliations between nations and their academic institution using for example a policy not unlike Mr Khatami's “dialogue of civilizations”. 3

Activities

that

bring

people

together

Muslims of different sects and non-Muslims - and do not aim to convert Sunnis into Shia or nonMuslims into Muslims, as this is beyond our control, but simply to raise awareness and make people live the reality of Islam as a Changing priorities continuous struggle to make The priority of each Muslim everyone's life a better one. University society should evolve around: It takes time…

examples of the Prophet and the Holy Imams and their courageous displays of patience and tolerance in overcoming harmful and socially stifling stereotypes. They must strive to understand, and if possible, resolve their differences which revolve around the question of inheritance to the prophet's knowledge and are not merely an issue of who should have ruled the Muslim state. Once this is appreciated, it should be remembered that despite the answer to the question, it should have no impact on how people are treated. Only by respectfully treating our Muslim brothers, regardless of their sect, can we persevere to treating nonMuslims regardless of their religion. This should result in exposing our community to others, and not by converting Sunnis into Shias or non-Muslims into Muslims, but by establishing an open community in which everyone is treated the same and everyone is treated well. The application of this principle of non-discriminate and equal treatment of all human beings has to begin at university societies and then has to be gradually adopted by Islamic centers and other institutions.

www.ius.org.uk 1 - Members' well being.

It is often neglected, and societies tend to concentrate on lectures and seminars, overlooking the needs of their own members. If Muslim students leave university without developing a strong social network of friends, it is unlikely that they will get a similar chance in the future. Such network is important to support the students in integrating with the society without compromising his/her faith, a compromise that many people feel they need to make in order to feel accepted into the British society. 2

Seminars

common Muslims.

addressing

Muslims

issues

and

non-

Effective and lasting social change will take time, but the first step towards achieving it, is always recognition. The process might seem impossible, but we have to become convinced of its effectiveness, then we can implement the change with those who are within our sphere of influence; our families and friends. Communication is essential, and discussion with others who share the same thoughts and concerns spreads the awareness even more. Social change is ultimately about people changing, BUT we are the people! Ideas take time to develop and mature. Our recognition of society's weaknesses should not be translated into rebellion and rejection. It should mostly be a process of correction and evolution.

The media is often biased against Muslims, but what helps is that many University students don't believe it anyway. So providing the alternative and true image of Muslims need to learn from the

We can only achieve this if we stop applying stereotypes to others. A continuous reminder that people's families, sects, religions, political opinion and they way they dress should play no part in judging their personalities is needed. We cannot treat people well, if we subconsciously hold an opinion about them, a generalization, which is only a feature of our imagination. If the right person ends up in the right place, purely based on his achievements, if barriers between communities and sects are

SPECIAL REPORT - SAYED HASSAN SADR & Sayed Dhulfiqar Ali

SPECIAL REPORT dissolved, if Muslim students leave University without the need to compromise their faith, with a good network of Muslim and non Muslim friends, only then will a strong, united, well educated, open, and fully integrated society of Muslims would come to life in

Britain.

There is nothing stopping such a society from fulfilling the message of Islam, kindness to all and help to whoever needs help, justice and perfection.

Social Reform: Evolution or Revolution? Sayed Dhulfiqar Ali When we as Muslims talk about the need to “reform society”, we mean the need to bring it closer to Islam. As Muslims, we all hold that Islam is the best and only viable solution to the social problem that has engaged thinkers and academics since ancient times: which system is most suited to the human condition, and allows man to prosper and live at peace with nature and with himself. But trouble comes with implementation. First, there are the continuous debates regarding the values, systems and laws that make up Islam. For instance, in the absence of Imam Al-Mahdi (AS), what should an Islamic state look like? Is it even a possibility? What about the “Islamic Economy”? Many more questions of such a fundamental nature can also be asked. Second, there are the problems associated with how we should go about implementing Islam, provided we reach a consensus on its basic elements. In other words, “what is the best way to implement Islam in its true sense?” Should the implementation of Islam be evolutionary or revolutionary? These are the questions Sayed Dhulfiqar Ali grapples with in this article, incorporating, in albeit adapted format, some of the ideas of Shaheed Mohammed

Baqir Al-Sadr. The question of whether an implementation of Islam is best achieved through either a revolutionary process or an evolutionary process is quite naturally pertinent to the speed with which a change should, and for that matter, can, take place in the society we live in. Hence, any reasonable analysis should not only seek to identify why a reform is a necessity, it must also ascertain the true extent of the social problem, with a clear definition of any obstacles to change in reaching a potent solution. But before any exact prescription, a general discussion is required to distinguish between the two alternatives being proposed: Evolution An evolutionary process of reform generally refers to one with carefully defined incremental steps towards reaching an objective. And yet the reform need not be so exact to begin with, but be flexible enough to incorporate new information during the course of its implementation. One prominent example of an evolutionary reform is the gradual banning of alcohol in medieval Arabia by the Prophet

(pbuh) in the infancy days of Islam. Drinking alcohol was a common part of the culture of the time, so an immediate ban on drinking would not have been effective and may indeed have faced large opposition. Yet, Mohammed (pbuh) was successful in achieving the change by conditioning society's tolerance of alcohol over time. Had the obstacle to change not been so great, and had the use alcohol of not been so prevalent, it would have been reasonable to ban from it start. Revolution Revolutionary processes or reforms on the other hand, call for an immediate suspension and rejection of the current framework of operation vis-à-vis a re-invention of thought or a forced return to fundamentals when the system itself is at threat. Revolutionary processes only really become a consideration when the social evils are seen to outweigh the social possibilities of solution. And although revolutions could imply an instant change from the status-quo they suffer from a serious set-back because they are, as Lawson argues, based “intellectually on a hope rather than a plan, politically on authority rather than consensus, functionally on the effect of a change in one institution” rather than a singly coordinated plan and are therefore essentially risky. The very introduction of Islam in polytheist Arabia, it can be argued, is a revolutionary reform, as polytheism and idolatry as a system was deemed so fundamentally problematic. The proclamation of “There is no lord save Allah” is such an important and fundamental a concept that despite the existence of immense social obstacles and difficulties it is

SPECIAL REPORT - SAYED HASSAN SADR & Sayed Dhulfiqar Ali

SPECIAL REPORT Before Reform

Degree of permeability of ideas

Intellectuals

Increasing

After Reform

Impermeable Permeable

Intellectuals

Leaders

Common Folk

Common Folk Increasing Previous social situation (for

asserted by the Prophet (pbuh) from the very beginning in his public rejection of polytheism. Looking Deeper This simple analysis leads us to conclude that there is indeed no simple recipe in deciding the type of reform when immense social obstacles are in place, and that the type of reform is contingent on the ideology at stake. However, a deeper analysis offers clarity, since although the idea of Islam itself is a revolutionary one because it is contrary to the status-quo, its implementation can also been seen in an evolutionary light. Although the Prophet publicly rejects polytheism, he does so after 40 years of preparation, establishing himself as the one with excellent conduct and morals before introducing the system, or perhaps waiting for the right social conditions to emerge.

not only in making the nonIslamic systems closer to Islam, but also in correcting the problems within societies that govern themselves based on Islamic principles. To force all non-Islamic systems to become Islamic through a revolutionary process would be tantamount to disaster, if the problems within the existing Islamic systems are largely unresolved, lacking the public presence of an infallible to lead by example. One would naturally expect that an explanation of Islam to the nonMuslims comes from those who are close to Islam. But that would require the Muslims to unify on their understanding of Islam, thus spreading it to others not through force but through action and example. Given especially that none of us can rightfully claim to be infallible, staging a successfully sustained “ r e v o l u t i o n” b e c o m e s a theoretical impossibility. This allows us to draw two very important conclusions: first, that the beginning of a universal move towards Islam must originate from those with the closest understanding of it and thus from within; and, second, the process must be an evolutionary one, because obstacles to reform are immense and no accessible agent is infallible.

Given the need for reform within society is not particular to nonMuslims and is universal, for a scientific approach in identifying a specific evolutionary process, a general structure of society is required. Any society can be represented by a pyramid of intellectual hierarchy, broadly segmented into three layers, as shown in the diagram below. The intellectuals form the very top layer, as they are the fewest in number and the most advanced in their thought. The second and third layers are composed of the leaders and the common folk, respectively. The leaders form the middle layer because they are more in number than the intellectuals but also because they are what gels the society together by connecting the common folk to the ideas of the intellectuals. The common folk are the masses within society: most in number and forming strong base that supports this very pyramid of society. Any effective reform begins because the intellectuals through their observation of the masses are able to recognise the a i l m e n t s o f s o c i e t y. T h e intellectuals live not only in the present, but also in the past and the future. They are able to make predictions about the future through their comprehension of the past and the present. Often, because they live ahead of their

www.islamicbookstore.org.uk

Invention or Reform? One would think that for us living today a revolutionary process in terms of the “reinvention of thought” is redundant, because Islam already exists as a system. Yet this is only true if the acceptance of Islam is universal, and singular in interpretation. This suggests that “reform” is needed

SPECIAL REPORT - SAYED HASSAN SADR & Sayed Dhulfiqar Ali

SPECIAL REPORT time, their ideas appear largely irrelevant and inapplicable, only decipherable when the social circumstances mirror their predictions or effective leaders are in place to recognise them for their worth. This general construction of society based on an intellectual hierarchy suggests the greater the permeability of ideas within society, the easier it becomes to implement a reform. This suggests that any changes in society which result in the shrinking of the base and an expansion of the top of the pyramid will take us closer to our objective, because society's recognition and awareness of its situation will increase, and thus, so will its ability to offer solutions to its problems. Central to this change in social composition are all educational measures and social institutions that increase the permeability of ideas.

ideas of the intellectuals and needs of the masses with their own social agendas. This requires them to perhaps be the most active agents of reform. H o w e v e r, l e a d e r s m a y b e ineffective in implementing the reform because either they do not have a sense of urgency, a perception of the crisis, or indeed a vision for change, which is why they must be supported by the intellectuals. They may also be ineffective because of the lack of involvement from the masses, or indeed a lack of trust creating the perception that they are working for their own self-interest, which is why they need to engage the masses. Obstacles may also exist in the form of symbols, heroes, culture, politics or indeed pure ignorance. In order to deal with any or all of these problems leaders should, at first, articulate the crisis to create a sense of urgency. They must then within themselves form a coalition to lead the change and communicate to others their strong and engaging vision for the future. After mobilising support, they must begin to make changes in the institutional processes, structures or systems to make it possible to achieve this vision. Their journey towards their ultimate destination would seem like a single daunting leap of faith due to the obstacles they face, and so they must incorporate short-term visible targets to encourage progress. Furthermore, a delegation of responsibility to those amongst the masses would empower them to act on their vision. Yet leaders must also have ways to measure progress and be prepared to make adjustments to their design as and when required. If indeed they follow such a scientific way their reform will remain largely unhindered.

whether social reform and more precisely a movement towards Islam should take a revolutionary or an evolutionary path in the general sense has no exact answer. Yet, in the context o f t h e p r e s e n t d a y, a revolutionary reform remains inadvisable unless the threat to Islam is so great that it is at risk of being wiped out as a system, or indeed an infallible agent is accessible whose success is a guarantee, or that society has become so permeable and accepting to instantaneously reject the status-quo. As to the general case of how long it takes for a social change to be implemented and adapted, the answer depends not only on the speed of construction of credible social institutions, but also on the degree of opacity of the society in which we live. If there is transparency and accountability of action, then the recognition of problems and the diffusion of solutions remain largely unhindered, and so a reform becomes a matter of course.

www.ius.org.uk Social institutions such as mosques, university societies and a person's own household, are of an undeniable importance when enabling the necessary social reform, because it is institutions that shape the masses, and if individuals change collectively, social reform occurs as a matter of course. Furthermore, the degree of success of a reform is contingent upon the credibility and, indeed, the commitment of these institutions in enabling the requisite change. Hence, the construction of credible and committed institutions that direct individuals is at the very heart of enabling social reform.

And, yet, as Imam Hussain (as) has exemplified through his sacrifices in Karbala, social reform is at times a matter of having a singularly dedicated and motivated individual, who recognizes the problems in society, is ready to confront them and is content at giving up everything dear to him in reaching his ultimate destination. The question for you and me then is: do we let our inner Yazid conquer our inner Hussian, or do we use our inner Hussain to stage a revolution so powerful that it crushes all the Yazids of today and tomorrow, for eternity? The choice is before us!

This leaves the construction of social institutions as the responsibility of the leaders By Syed Dhulfiqar Ali within society, who base these institutions by amalgamating the In conclusion, the question

Community Article - Musa Naqvi

Our Community The Pakistani Community in the U.K Musa Naqvi is a British-Pakistani-Shia-Muslim. In these pages, he shares with us some of his thoughts on what is good and what is lacking about the Pakistani community to which he belongs. Inshallah, this piece will be one of many in a series dedicated to analysing the various Muslim communities in the UK. Through these articles, we hope to engage our readers in a debate on the situation of Muslims in Britain, out of which there may perhaps arise some suggestions on how we can reform and better our communities for our benefit, as well as for the benefit of Britons at large.

Introduction I am a British-Pakistani-ShiaMuslim. There are 150,000 or so of us spread across the UK with sizeable numbers in the southeast (south London, Luton, Watford), Midlands (Birmingham), and across the north-west (Manchester). Pakistanis of a Shia ithna-ashari background represent 15-20% of all Pakistani Muslims in this country. overall, there are 750,000 42% of the approximately 1.8 British Muslims. What brought so many here? A higher standard of living, including better healthcare, education and job prospects, is only part of the answer. Historically, there is the role of British imperialism, the industrial revolution, the UK textile industry, and for that matter, the Indian cotton industry. More recently, the UK authorities have identified “family reunion” as the main reason why Pakistanis were moving to this country. This tells us a few things. First, there were “Pakistanis” here even before there was a Pakistan, and during the 60 years of Pakistan's existence

the migration to the UK has continued as the Pakistani Shia community enters its third generation. Second, the initial wave of migration was due to economic reasons, be it factory workers moving to support the UK industries, the unemployed and low-skilled workers moving to take seemingly attractive jobs and then later, highly skilled professionals such as doctors moving for stable and secure employment. Much of this migration is due to the UK gover nments fairly relaxed immigration policy towards members of the commonwealth, particularly in the 1950s and 1960s; the introduction of new visa categories and work permits in the last 8 years for students, low and semi-skilled workers, and “highly qualified professionals” are recent examples of this relaxed stance (as compared with the US for example). Third, the main reason why Pakistanis are moving here has changed from economic to a social one. If indeed “family reunions” is assumed as the main cause of recent migration it suggests that the community, after its 60 years of labour, has matured, settled down, is financially secure and has gained a sense of belonging to this country.

The Community Centres Pakistani shias attend their local community centres or “Imam Barghas”, idaras or mosques, as well as Islamic centres belonging to other ethnic minorities such as Khojas, Iranians and Iraqis. There is also a sizeable population that does not affiliate itself with nor attends any such institution. What is immediately noticeable about the Pakistani centres, when compared with their Iraqi or Khoja counterparts, is that they are more i n n u m b e r, w i t h s m a l l e r congregations and apparently without an umbrella organisation to unify them or represent their views. Perhaps this suggests a lack of communication between the different Pakistanis, or a lack of organisation within the community or a feeling within the community that such a single umbrella organisation is unnecessary and merely a bureaucratic exercise with no real purpose. “one may turn up to the mosque and need not cook for perhaps half the year!” One of the big positives about Pakistani centres is the vigour and enthusiasm with which people gather in them on almost all Islamic occasions. For instance, almost all centres have a daily programme from the start of Moharrum till the mouwlid of the Prophet (PBUH) (almost two and half months without break!), for the birthdays and martyrdoms of the A'ima(as), particularly in Holy months of Rajab, Shabaan, and for daily Iftars in Ramadhan. The community is very generous

Next Issue: The Khoja Community

Community Article - Musa Naqvi

Our Community

when it comes to organising events and providing food. In fact one may turn up to the mosque and need not cook for perhaps half the year!

The Problems Yet there are problems too. These problems can broadly be categorised as those deep-seated in the nature of migration to the UK and those to do with the Pakistani culture itself. The first generation of Pakistanis were here for economic reasons and most belonged to the working class. Their primary concern was survival: earn a living and support their families back home in Pakistan. Most arrived with the intention of leaving after they had accumulated sufficient finances. Consequently, thoughts of leadership, a direction for the community, a sense of belonging, political opinions, and active participation in British society were lacking. Instead, a sense of detachment developed, the effects of which are still visible even today, particularly in the industrial regions in the north of the country, in places such as Burnley and Bradford for example. Although today this lack of belonging to British society is beginning to change, the intellectual vacuum, created due to the mass-migration of lower skilled workers and the lack of an educated middle-class, still exists.

children*. The reason for this rests in the Pakistani culture and a particular interpretation of Islam as to the role of women in society. Of the more educated Pakistani Shia most end-up in professions such as medicine, dentistry, and other subjects rooted deeply in the domains of science. Although encouraging this may be, it hardly fills the intellectual vacuum. We need deep-thinking intellectuals who understand and have ready the medicine for the ailments of society at large. Those in the community that can be classified as "intellectuals" tend to stay away from the mainstream either because they are boycotted due to their reformist agendas (and the masses remain ignorant), or they turn to other communities such as Iranian, Iraqis and therefore leave the Pakistanis and their unsolved mess to sort itself out. It is the Pakistani way of thinking and mentality that is the problem here. Respect and the family's reputation within the community are considered very important. The best way to earn them, it is felt, is through a respectable profession (as opposed to good akhlaq) and being a doctor often tops that list. The arts, media or the social sciences such as p h i l o s o p h y, e c o n o m i c s , a n d modern languages are largely ignored, not due to a lack of aptitude or ability, but rather due to the strong influence that elders have on the youth in the decision making processes, a lack of career advice, or due to deep-seated insecurities.

youth. Pakistani youth are largely unsupported when it comes to counselling on smoking, drugs, STDs, contraceptions, or dealing with issues such as depression or self-harm. The severity of these problems is compounded given the environment the youth lives in. The older generation often fails to realise the youth's demands, as he is constantly bombarded with unIslamic ideas, literature, thoughts and temptations. Instead of emotional support, the youth would more likely receive a lecture on how to behave which often causes more harm than good. The elders try to enforce on the youth the same cultural values, and try to mould him into the same cultural mindset. Yet the culture of Islam is often sidelined.

www.ius.org.uk

At the educational level, from both an academic and Islamic perspective, the Pakistani Shia are one of the most under-achieving set of individuals with only 30% of Girls and Boys obtaining 5 A-C Grades at GCSE. Most are unable to read, never mind understand, the Quran. Most Pakistani men are taxi drivers or run their own businesses or corner shops. Most Pakistani women are economically inactive, choosing to stay at home to look after the house and

â&#x20AC;&#x153;Pakistani youth are largely unsupported when it comes to counselling on smoking, drugs, STDs, contraception, or dealing with issues such as depression or self-harmâ&#x20AC;? Similar problems can be seen in the low level of Islamic and social education, especially amongst the

"Do not (try to) give your children your morals, for they have been created for a time other than yours." Imam Ali (AS)

Flawed Efforts Conversely, the elders have a right to be concerned that the up-coming generations are forgetting their identity, their origins and their language. However, in my opinion, their efforts to instil a solid foundation in their youth, whilst well-intentioned, have been flawed. For instance, the elders insist on holding programmes and majalis in Urdu. But they are in fact perpetuating the problem by not actively teaching the Urdu language. For those Pakistani youth unable to speak Urdu, Majlis in Urdu may further confuse them, particularly if the sermons delivered from the pulpit are largely rhetoric, and always about the greatness of Imam Ali (AS), with little or no focus on what that practically translates into.

Next Issue: The Khoja Community

Community Article - Musa Naqvi

Our Community

More importantly, the elders organise religious ceremonies such as the processions in Muharram. These processions with decorated horses, the flags, the â&#x20AC;&#x153;taaziasâ&#x20AC;?, the self-flagellating mourners and the symbolic coffins were important for the spread of Shia Islam in the subcontinent as the local Hindu population could easily relate to the symbolism, the imagery and the use of objects to convey a message. In the West, this form of evangelism has been continued, as a noble means of remembrance of Imam Hussein. But in societies where the mentality is less medieval and different, it may not serve the purpose of spreading Shia Islam, but rather detract from it, making the Shia seem like a weird freakish cult.

A way forwardâ&#x20AC;Ś There are many steps that can be taken by community leaders to overcome the community's problems. At a fundamental level the Pakistani Shia youth should aim to and be encouraged in acquiring the highest possible education and qualifications available both from mainstream and Islamic institutions. The educated individuals within the communities should assist those in need, through advice on personal development, regular tuition for SATS, GCSEs and A-Levels, work-shadowing and basic mentoring. Empowering youth by setting up youth-run committees within each Islamic centre with a regular programme of activities would be one beginning. Having clinics and support groups within the Islamic centre for issues such as drug abuse, STDs, depression, smoking would be another step. If the leadership vaccum is to be filled then social, academic and emotional support must be made available as when it is required. Although I have praised

the regularity with which the community meets, it would be of further benefit if a portion of each event is conducted in English such that an average British-born youth has adequate access to Islamic knowledge and learning. Such provisions can easily be made at a local level, if the elders within the community allow such changes to happen and the parents encourage their children to take an active role. And most importantly if those concerned about the community's welfare come forward and translate their good intentions into action.

Illumination

Bright white light enters the heart.

Heart of the soul.

Soul of the Worlds.

Slave to the Creator.

Creator of the Worlds and Hereafter.

Silencing hearts' anger, lust, desires.

Extinguishing light of darkness.

I believe that if within my community, rather than simply talking about the good deeds and fazela of Imam Ali (as) or Imam Hussain (as), we take the next step and start doing some of these good deeds, we would surely change our society for the better.

Smells of burnt lust linger the air.

*The stats on education levels and jobs are taken from the National Census, 2001

Humanity evolved, a new being.

The Final Destination

Burning flames of illumination.

Raising standards of purity.

Self has given up on itself.

Passions smolder.

Roads filled with rows of roses.

Sprinkling water caresses his

The final destination, life is a

forehead.

test from the very first day you are born, mistakes are made,

Moisture from the Heavens.

people are hurt, tears are shed, hearts are broken, but

Purity radiates its blessed smell.

still in this life happiness is a

A pure cup.

whole life time away.

Once you take you should always be prepared to give, life is a test from the very first day you are born.

What runs but cannot walk, has a bed but does not sleep, & has a mouth but cannot talk?

riddle SUDOKU

Rating: HARD

Pain is seen and overcome but is still a whole lifetime away.

Pain will never be seen, neither sadness nor heartbreak like it was on the 10th of Muharram, over 1400 years ago.

Ali Hussain Kazmi, (Marhoom)

Next Issue: The Khoja Community

Current Affairs

Current Affairs - Mousa Baraka

BRITISH MUSLIM EXTREMISTS: a contradiction in terms?

when they offer them peace? But even putting aside the Islamic viewpoint for a moment, how could these young British guys give their lives away to kill fellow British citizens, with whom they have lived all their lives? I began to think about all the British Muslims I had met or known, and realised that they were all peaceful and could never commit or support such actions. They, like me, believed in these verses, and lived their lives by them. But upon further inspection of my past experiences, I came to a I knew for a fact that Islam very different conclusion. was not about terror or murder and that there was no Having gone to an Islamic Islamic justification for such school for my high school crimes. One need only look education (1998-2003), I at the following verse from vividly remember certain occurrences that took place in the Quran to see why: class, of which the “If any one slew an innocent significance I have only person… it would be as if he recently come to realise. slew the whole people: and if Many times, when a teacher any one saved a life, it would was absent and the class had a be as if he saved the life of the free lesson, we were allowed whole people” [Quran 5:32] to watch a video instead of sitting in silence and revising “O you who believe! when (a very attractive option). But you go to war in Allah's way, the videos we watched were make investigation, and do usually gruesome depictions not say to any one who offers of the wars in Kosovo, Bosnia you peace: You are not a and Chechnya; wars against Muslims. Now that I believer” [Quran 4:94] remember, they looked very How then could Muslims much like the videos Alaccuse the British of being Qaeda post up on the internet non-believers and target t h e s e d a y s ; i m a g e s o f them in horrid attacks? How operations they conduct, could British citizens kill t o g e t h e r w i t h a r o u s i n g other people of this country military 'Islamic' anasheed After the 7/7 bombings, like after 9/11, I could not help but be angered by the fact that the committers of this horrid crime appealed to my religion and my people (Muslims) as a justification for their criminal doings. But what confused me most about the offenders this time was that they were not from Afghanistan, or Saudi or any other Muslim country. They were, like me, young British Muslims. They were British Muslim Extremists. But could such a thing exist?

(songs). But these videos were not provided by the school; rather they were brought in by some of my own classmates - my friends. The message from these videos, as well as the class mates themselves on certain occasions, was that the global situation of the Muslims was under threat. Muslims were being killed daily around the world by Kuffar (non-Muslims) and the Ummah (the global Muslim nation) must rise to stop this injustice. And it is this idea, I believe, that fuels extremism in general, and Islamic extremism in particular: the sense of injustice.

www.ius.org.uk

The main difference when it comes to Muslim extremism is that it is a sense of global injustice, a form of injustice that other groups may not be able to relate to as well as Muslims. For example, a group of English Christians would not feel the same anguish for the suffering of a group of South African Christians as Indonesian Muslims would feel for Nigerian Muslims. The reason behind this difference is Islam's promotion of the concept of Ummah. There are many verses from the Quran, and narrations from the Prophet Mohammed (pbuh) that emphasize the importance of the Ummah:

Current Affairs - Mousa Baraka

I am not here trying to justify Muslim extremism; far from it. I believe terrorists should suffer the most severe punishments. But to deal with the problem of extremism in the long term, it is important to understand the reasons behind it. Now given that the Muslims feel for other members of the Ummah, seeing them as part of their own body, and given that there are Muslims suffering around the world in so many countries and in so many numbers that this article cannot even begin to recount, how is it that one can help tackle British extremism? One answer would be to make sure that Muslims do not suffer around the world, and hence there would be no extremists who would be trying to fight their cause. But this is obviously a very complicated solution that is practically impossible to achieve given the vast number of issues, the complexities of these issues, as well as the interests of the groups who have the power to change the situation. Another naĂŻve answer would demand the arrest of all terrorists. But this alone would not solve the problem. The words terrorist and extremist are very often used interchangeably, but they do not hold the same meaning.Although you may arrest a terrorist who plans to attack innocent people, under what accusation can you arrest someone who believes that innocent British citizens should be killed to show the British government and its people how

Current Affairs

â&#x20AC;&#x153;The Ummah is like one body, if one part is in pain, then the whole body should be in painâ&#x20AC;? (Prophet Mohammed (pbuh))

The same way that you are a Muslim living in the Middle East, holding allegiance and identifying with both your nationality and your Ummah, you can be a British Muslim identifying with both being British and being a Muslim. Holding more than one identity, even though you associate more with one than the other, is a reality that many of us live with A more convincing response today. would be to confront the ideas themselves. But how could you British Muslims must begin to go about doing this? One way is reject any ideas of extremism, to try and demote the concept of which are, most of the time, U m m a h a m o n g s t B r i t i s h imported from extreme Muslim Muslims. But this would be an groups in the Middle East (e.g. attack on one of the important Wahhabism). There are many parts of the Islamic identity and peaceful ways to demote global would only incur a strong injustice, and even more nonresistance as well as a backlash violent ways of bringing global effect. Another way would be to Muslim issues to the forefront of promote the British identity of British society. It is these Muslims in this country, and it is peaceful measures, such as exactly this that the government creating pressure groups that must aim to do, and what British Muslims must develop in Muslims themselves must aim to order to be more effective at do. There is a constant belief bringing about change to both amongst Muslims that this is not their national situation (e.g. their homeland, and that they will dealing with discrimination) and go back to their countries in the their global state of affairs. future. But in reality most Muslims who live here do so It is not possible, in my opinion, because it is a better place to live to be both a British Muslim and (for many reasons) and it is a n e x t r e m i s t . T h o s e w h o unlikely that this will change. conducted the attacks on 7/7 British Muslims have thus far were not British Muslims; tried to avoid accepting the otherwise they would not have reality of living in this country, committed them. If they were because it is not a Muslim truly British, they would have country. However this idea must though twice about killing be overcome and Muslims must innocent fellow British citizens begin associating themselves in order to make a point for nonwith this country if they are to British Muslims. Similarly, if achieve long term peace. One they had listened to Islam's true might ask, isn't promoting the teachings (some of which are idea of 'Britishness' necessarily quoted in the verses above), then demoting, though indirectly, the t h e y w o u l d h a v e n e v e r idea of a global Muslim Ummah? committed this vile act. In my opinion this is not the case. Muslims are suffering around the world? It is a belief he holds, and if he does not act upon it or even tell anyone, how can you deal with him? He cannot be left alone, like a timed bomb just waiting to explode. I think Muslims and non-Muslims alike would agree that such thinking must be removed from British society.

Book Review - Ali Al-Mawlawi

BOOK REVIEW The Renewal of Islamic Law: Muhammad Baqer as-Sadr, Najaf and the Shi'i International Dr. Chibli Mallat is a law professor at the University of St. Joseph in Beirut. He is a Maronite Christian and is currently a candidate for the Lebanese presidency. His book 'The Renewal of Islamic Law: Muhammad Baqer as-Sadr, Najaf and the Shi'i International' was co-winner of the Middle East Studies Association's prestigious Albert Hourani Award in 1994.

Sayyid as-Sadr's friends and former students. Having assisted and advised the Iraqi opposition to Saddam Hussein in the late 1980s, he would have been familiar with the country's The main title of this book ispolitical realities. slightly misleading in that it is not only concerned with Sayyid as-The book begins with a concise Sadr's contributions to thebut thorough overview of development of Islamic law, butSayyid as-Sadr's life and literary also his innovative approach toachievements. This is presented r e f o r m i n g t h e r e l i g i o u sin a political context as he institutions in Najaf, and his workattempts to explain the reasons o n I s l a m i c e c o n o m i c s a n dfor what he calls the 'intellectual banking. Mallat argues that Sadr'sRenaissance of Najaf' in the ideas and activities directly1960s and 70s. Mallat believes influenced the resurgence ofthat the growing appeal of political Islam in the Middle East,C o m m u n i s m a m o n g particularly during the Iraniandisenfranchised Iraqi Shias led revolution. As he puts it, 'In theto this reaction within Shia European Renaissance of thescholastic circles. Two themes fifteenth and sixteenth centuries,appear in these first few pages a s w e l l a s d u r i n g t h ewhich will recur many times in Enlightenment, the protagoniststhe book. Firstly, Sayyid as-Sadr in the debate of ideas were relatively sheltered form theIs presented as a modernizer immediate impact of the application of their world view. In Najaf in contrast, Sadr and Khumaini's ideas came suddenly as the guidance of a large and powerful Iran.'

www.ius.org.uk Although the book was published almost fifteen years ago, its relevance to today's political climate is more so than ever before. Given the rise in Shia revivalism in the Middle East since 2003, questions about the nature and style of Shia-led governance have been asked by policy makers and analyst worldwide. The unprecedented surge in Shia politicisation over the past few years in countries like Lebanon, Iraq and Bahrain, combined with Iran's resurgence as a major player in world affairs, has led to a sense of nervousness about future implications both regionally and globally. As a result, the need for academics and scholars to develop Shia socioeconomic and political thought is of utmost importance.

Despite being a Lebanese Christian, Chibli Mallat writes with a distinctly well-acquainted tone. His detailed knowledge of Islamic law, contemporary Iraqi history and the life of Sayyid asSadr are all too apparent. The book is comprehensively referenced and it is clear that he has had close contact with some of

Read something interesting? Send us your reviews...

Book Review - Ali Al-Mawlawi

BOOK REVIEW

whose reformist agenda is featured in all aspects of his work. He cites the example of his book 'al-Fatawa al-Wadhiha' which 'reveals Sadr's readiness to depart from the tradition, even in such established schemes as the century-old dichotomy between ibadat and mu?amalat.' The second theme is termed 'Shi?i internationalism' by Mallat. This interaction and exchange of ideas in Najaf between scholars from all over the Shia world helps to explain the scale of revivalism that took place in the Middle East and beyond. Personalities such as Imam Khomeini, Sayyid Muhammad Hussein Fadhlullah and Sayyid Kadhim al-Haeri feature several times throughout the book.

selective in which chapters he/she decides to read. It is scattered with fascinating discussions and references including: the differences between Akhbari and Usuli schools and the relevance to Shi?i law; letters exchanged between Sayyid as-Sadr and Imam Khomeini in 1979-80 highlighting their personal relationship; and a detailed analysis of Wilayat al-Faqih from Quranic and constitutional points of view.

banking.' In his closing remarks, Mallat concludes, 'We have discovered in the works of Muhammad Baqer as-Sadr a system. As in all systems, its strength comes from the avenues it opens, rather than from the specific answers it is able to provide.' These avenues continue to be traversed today in search of solutions to our problems. Chibli Mallat's book was described by the late Albert Hourani as one 'that fully establishes the reputation of Muhammad Baqer as-Sadr as an important figure not only of Iraq but in the life of the Shi'i world and indeed of the Muslim world as a whole'. It is a testament to the writer's deep understanding of Shi?i civil society, scholarship and Islamic law in general. It is a highly recommended read for both academics and the general reader.

Overall, this book displays the true scale of the legacy of a man whose life was so abruptly ended. 'A watershed has occurred in the intellectual realm of the shari?a. No longer is family law the last precinct of the jurists. Islamic law has regained the high ground in disciplines which had seemed only a few The main bulk of the book deals decades ago beyond its pale: with two aspects of Islamic law: constitution, economics and the constitutional part of public law; and the field of modern Across 1 - (3,7) The Lady who Protected the Prophet (pbuh) in Uhud economics including interest2 - (7) Arabic name meaning beautiful free banking, land ownership 3 - (5) Ritual bath 4 - (6) One of Allahs names and distribution of production. Down 2 - (7) English name meaning gift from Allah The former discusses the direct 3 - (6) The Twelfth Imams (a.s) mothers name influence of Sadr's ideas on the 4 - (7) Eid that comes after Eid ul Adha 5 - (8) Method of performing wudhu in the absence of water writing of the Iranian constitution after the revolution. The latter is a comprehensive overview of his theories outlined in his epic work 'Iqtisaduna' (Our Economics). Both parts of this book are designed for the specialist reader although it serves as a healthy introduction for the novice.

www.ius.org.uk

Despite this, Mallat's book can be read as a classic textbook in the sense that one can be Read something interesting? Send us your reviews...

Ahmed Al-Nasiri

FAITH Forgiveness:

Learning to seek... Learning to embody When I think back to all the sins I have committed, all the errors I have made, I feel I do not deserve it. None of us d o e s . B u t thankfully the job of forgiving people their sins was not given to humans. We are far too selfish, i m p a t i e n t , judgemental and cruel to assume s u c h a n undertaking. In fact, even our great prophets and Imams, peace be upon them all, didn't h a v e t h e n e c e s s a r y qualifications on their résumé to warrant such a r e s p o n s i b i l i t y. Instead, Allah ( s w t ) l e f t forgiveness for Him, and Him alone to administer this way they think, what special gift of His. motivates their every action the list goes on, can we be in a It is not difficult really to and on see why. Only if we know position to judge, and every intricate detail subsequently to forgive, about a person what he or not. Given Allah (swt) or she has gone through alone is omniscient (allin life, what they were knowing), He alone is able taught growing up, the to forgive.

But knowledge is not the only requirement to be able to forgive. Much more important is having the capacity to be m e r c i f u l , benevolent and to exude the love w h i c h t h e process of forgiveness n e c e s s a r y entails. And here a brief glimpse of what Allah (swt) says in the Holy Qur'an can only confirm the infinite mercy and love Allah (swt) has for us all. One verse from Sura 39 ( “A l - Z u m a r ” ) , Verse 53, has a l w a y s particularly struck me: “Say:

servants who have transgressed against themselves, Despair not of the Mercy of Allah: verily, Allah forgives all sins. Truly He is OftFo r g i v i n g , M o s t Merciful.” Looking

Send us you articles to editor@voiceofunity.com

the

Arabic,

Ahmed Al-Nasiri

FAITH

there is almost an infinite amount of emphasis in the language employed in this verse on Allah's mercy. The overall effect is a stunning revelation of the extent Allah is able and willing to forgive, if only man is to seek it sincerely.

Of course, there are times when the “Gates of Mercy” of Allah (swt) are opened even more widely than normal that is, the prospects for being forgiven are amplified. Hajj and the holy month of Ramadhan are two obvious cases in point (in the former, particularly when the pilgrims gather on Mount Arafa, and in the latter, on Laylat AlQadr), but they are not the only occasions: Thursday nights (Layalee Al-Jumu'a) are special despite being a weekly occurrence. Once more, then, we are left with the overwhelming sense of the Mercy of Allah (swt)

In a sermon to his people on the approaching month of Ramadhan, Prophet Muhammad (pbuh) said: “Oh people, approaching you is a great month, a blessed month, a month wherein a night of worship is worth more than a thousand months…it is a month whose beginning is mercy, whose middle is forgiveness, and whose end is release from the hellfire…”

like they are the world's biggest sinners, let not the weight of our sins put us off, thinking as if we are somehow too evil to be forgiven. Allah (swt) is much greater than that. Remember, Allah (swt) promises us in the verses on forgiveness that he is ready to forgive them all. Remember also the story of Hur Bin Yazid Al-Riyahee the man who had stood with Yazid against Imam Hussein, until the very last hours of the night prior to Aashura. It was only then that he realised the gravity of the sins he had already committed and what he was on the cusp of doing. And that was when he returned back to the path of Allah. It was not too late for Hur, and it is not too late for us. Conversely, for those of us who feel a little better about ourselves, it is complacency and arrogance that we must guard ourselves against. None of us can afford to miss an opportunity as great as this…After all, was it not Imam Ali Ibn Hussain Al-Sajjad (as), the son of the Martyr of Karbalaa, who prayed for Allah's mercy in Munajat Al-Ta'ebeen, beginning with the words:

“Oh my God, my errors have dressed me a clothing of my humiliation, and my distancing of myself from Yo u , a clothing of degradation. And my heart was killed by the crimes that I What must we do to earn committed. Enliven it with this release? F o r a Tawba of Yours!” starters, we must seek out Allah's mercy at We all need to learn a little every possible juncture. humility from the example For those of us who feel of Imam Al-Sajjad (as). We

also need to recognize how great an opportunity this month is for us all to open our hearts to our Lord, to admit to Him our f a u l t s , t o s e e k repentance for them, and to seek strength from Him to shield us from committing them again. W h e n s e e k i n g forgiveness, we must also not forget to forgive those who have wronged us, be it family, friends, or work colleagues. We need to be reciprocal in the way we deal with forgiveness that is, we must learn to forgive others so as to be forgiven by Allah (swt). And perhaps, even to try to learn from the Holy Qur'an advice to us all: “Repel (Evil) with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate! And no one will be granted such goodness except those who exercise patience and self-restraint, none but persons of the greatest good fortune.” (Sura 41, “Al-Fussilat”, Verses 34-35) And here, reiterate.

must

When I think back to the sins I have committed, and continue to do so, I feel ashamed. I know that I do not deserve it. But when I consider for a moment the mercy and love Allah offers us all, I am emboldened and empowered to try to change my ways.

Now is the time to do it.

Send us you articles to editor@voiceofunity.com

Obituary - Dr. Farhan Husain Zaidi

Brother Mohammad Reza Kareem Brother Mohammad Reza Kareem died on Rabi ul Akher 1428 A.H. / April 2007. Reza Kareem was involved with the Islamic Unity Society from its very inception, and without his direction it would not have become the highly successful organisation that it has come to be. The IUS was founded as the first national Shia Muslim organisation for students, and young people in general. Reza Kareem supported the idea that Muslim youth practically organise themselves and be trained in how to become, in the course of time, responsible leaders of the Muslim community in Britain. Prior to the society's inception he was approached for his help owing to those skills for which he had became renowned in the Muslim community - his generosity of spirit, his

dedication, and his administrative experience in setting up Muslim community organisations. He brought those same skills with him to the IUS, becoming its best friend and closest confidante. The office-bearers approached him time and again for his guidance on how to start the new society, and then to steer it through many obstacles.

task, for in him were found the qualities of being able to bridge the gap between generations, and never with a view to exploiting the young. He was trusted by the youth, and this trust was well-placed. His advice was sought long after the early years of the IUS, and using his wisdom the officebearers resolved many issues for the society's betterment.

He directed and trained both the initial, and many subsequent, office-holders on the responsibilities and practical issues involved in running and expanding the IUS. His expertise and wise counsel placed the IUS on a secure foothold. Reza Kareem was in the first group of custodial trustees of the IUS, and was the only individual chosen from outside the younger generation for such a

Reza Kareem was very mildmannered and peace-loving. Though he himself had given so freely of himself to the society, as well as to the Muslim community more widely, in his humility he made very little of such major contributions. Despite having heavy commitments in his work outside the IUS as an accountant, it was uplifting to see such a sincerely motivated professional gentleman who would set time aside in his busy schedule to attend to the IUS at its meetings and functions. His conduct was a model for the younger generations to emulate. A very sincere person, he would unfailingly go out of his way for the interests of the community to steer the youth in the direction of love for the holy ahlul-bayt. His qualities were those of a true believer. Reza Kareem's belief in the universal appeal of Shi'a Islam, and his vision that rose above all forms of pettiness and ethnic differences, helped to unite the community and to

INA LILLAH WA INA ILAYHI RAJI'OON

Obituary - Dr. Farhan Husain Zaidi Paths mould the IUS. He firmly believed that the society You don't have to travel the world to learn the lessons of life. should remain an independent organisation and an umbrella You can learn all you need from your group for all Shia' in this own home. country; indeed, so successful Explore, research, discover; but know did it become that the 'original' what you are looking for. IUS fostered model Because what you wanted could be right organisations abroad. back from where you started.

Lost and Found Black Light, And metal silence; Suffocating air, A bursting euphoria; . Cold emotion, A loving lust;

Form your thoughts.

With the death of Reza Kareem, the British Muslim Melt them together. community has lost a major Think one thought. contributor. The IUS has lost A troubled mind is that of chaos. one of the few truly indispensable individuals who A genius thinks with simplicity, yet beautifully. helped to forge it. The many projects and events held by the A set structure put in place to follow: a code. society stand as testimony to his contributions; from visits to Learn the code: your code. the holy shrines, to talks, A tangled weave of knots. publications and community events, Reza Kareem helped Screaming past and present feelings. direct Muslim youth in this Heart, soul and mind. country and abroad in a most positive direction. He leaves a A battle to be won, lost and viewed. wife and two daughters, for Each shrieks their own reason for whom we pray to Allah (sawt) existence; some making more sense, that he gives them patience in others feeling better, and a view making more impact. this trying time. The respect in which Reza Kareem was held Piece by piece will you unravel your mind. by the Muslim community was A job worthy of only the most reflected in the large number of meticulous, patient. believers in attendance at his funeral in Streatham, London. A wondrous phenomenon; once accomplished, never relinquished. Please recite Fatiha for Mohammad Raza Kareem and A window of opportunity awaits. all the departed believers. He was a unique and very special It opens up into gardens underneath friend of the Islamic Unity which rivers flow and children play on the swings with their brothers, with Society. autumn leaves rustling in the air. Dr.

Farhan

Husain

Founding Trustee)

Zaidi

(Formerly

To be opened or closed?

Crowded loneliness, And clear confusion: . Lifeless survival. . But, then, a question Of how and why Â&#x2013; What next? Enough self-deception! . A want for life, not mere survival: . A box of chocolates; Some kind of balance Â&#x2013; Of freedom and constraint, Happiness and grief. . Now, outstretched arms, And tears. Instead of weeds, Seeds of repentance: . What yesterday was lost, Tomorrow may be found. I place my faith and trust In Him. Anonymous

Obituary INA LILLAH WA INA ILAYHI RAJI'OON