Jan - Mar 2009

Voice of Unity www.voiceofunity.com Volume 14 ● Issue 1 Jan - Mar 2009 Editor Ali Joudi Editorial Team Fatima Abbas Zahra al-Alawi Hassan Joudi Ahsan Ali Mir Musa Naqvi Leila Taheri Aziza al-Yassin Zahra Zahidi Cover Design rizviGrafiks Contributors Murtadha Alidina Hassan Ahmed Nafeez Ahmed Mohammed al-Diwani Toufic Machnouk Kosar Pedram Mohammad Ehsan Rangiha Rabab Rizvi

Opinions expressed are those of the authors and do not necessarily reflect those of the IUS or the VOU. Voice of Unity is published four times a year by the Islamic Unity Society (IUS) based in the UK.

Editorial As this issue goes to print in this holy month of Muharram, Shia Muslims worldwide commemorate the tragic martyrdom of Imam Hussain (as) and his companions on Ashura. However, this commemoration must be much more than just lectures, poetry, tears and chest beating if we are to truly to follow the way of Imam Hussain (as) and the Ahlul Bayt (as).

The Imam (as) led his revolution by standing up against falsehood, injustice and tyranny. Today these are ever present; as seen by the unequal distribution of wealth between countries the and the role of usury in world financial systems.

Our feature article, entitled “Understanding the just economy” (page 8) explores the principles of the just economic system of Islam. The article shows that the aim should be to achieve equilibrium (rather than just growth), that there should be no reward without effort, and that everyone is equally entitled to derive benefit from natural resources.

The current affairs article, entitled “The end of capitalism?” (page 16), goes hand in hand with this by analysing

Established in 1995, the IUS is a national organisation run by volunteers. It aims to promote social and cultural cohesion based on Islamic principles through empowerment of the youth.

Islamic Unity Society Unit 203 6 Wilmslow Road Manchester M14 5TP Web: Email:

www.ius.org.uk info@ius.org.uk

the current global financial crisis that is predicted to carry on well into 2009. Our communities often delight in spending hours discussing politics, but we have to wake up to these very real problems and work towards reform and civilisational renewal if we truly want to follow Imam Hussain (as).

Please also note that we have three new sections this issue; Letters to the Editor (page 6), Literary (page 24) and Faith (page 25) in our aim to cover a wider variety of topics. These sections depend on your contributions so we encourage you to get in touch.

We have also included an extra article in the religion section, entitled “The epic of Karbala: A divine decree”, and all these additions make this issue of the VOU a bumper 32-page edition. However, the website is still a work in progress despite our earlier promise of launching it this month.

I pray that the new year of 2009 (and 1430 AH) will see us all more active in speaking up and fighting injustice, in whatever form it may be, and that Allah (swt) makes us true followers of Imam Hussain‟s (as) divine message.

Ali Joudi Subscribe Individuals can receive copies of this magazine by subscribing as members of the Islamic Unity Society (IUS) which also offers many other services. Annual rates are; Young students - £5, University students - £10, Professionals - £15. The IUS membership form can be downloaded from www.ius.org.uk.

Institutions and youth groups can make bulk orders at a discounted price. Please contact us on editor@voiceofunity.com or via the IUS postal address.

Registered Charity No. 1066910 Copyright © Voice of Unity 2008

We welcome our readers’ ideas, comments, suggestions and contributions. If you would like to write for the VOU or send a Letter to the Editor, contact us at: editor@voiceofunity.com 2

Contents 40 IUS NEWS & EVENTS The recent activities of the Islamic Unity Society

60 LETTERS TO THE EDITOR Your messages received since the last issue

80 FEATURE: RELIGION Understanding the just economy Toufic Machnouck exposes the reality behind our current age of “unprecedented progress” and explores the principles and justice upon which an economy in Islam would be based

12 RELIGION: The epic of Karbala: A divine decree 16 CURRENT AFFAIRS: The end of capitalism?

Religion

p12

18 STUDENT: Handling your working life 20 CULTURE & HISTORY: By the rivers of Babylon 22 SCIENCE: Global Warming: A personal matter 23 SOCIAL: Being spiritual in society 24 LITERARY A selection of short stories and poetry

25 FAITH

Current Affairs p16

Your queries on Islam answered by a scholar

26 COMMENTS The “Khoja Community” controversy; A slice of humanity with your Skinny Latte?; Food: not so glorious when it is binned

28 PROFILES Obituary: Sayeda Kothar Al-Jawadi Al-Musawi; Young Muslims‟ Advisory Group; Aerosol Arabic: Urban Islamic Art

30 REVIEWS Eid in the Square 2008; A History of Political Trials: From Charles I to Saddam Hussein; Karbala: The Unspoken Word (Volume 1)

Comments p26 3

IUS News & Events

IUS News & Events The Voice of Unity (VOU) is the magazine of the Islamic Unity Society (IUS). This section reviews the recent events of the IUS. IUS month of Ramadhan fundraising campaign In the approach the holy month of Ramadhan (1429/2008), the IUS embarked on a fundraising campaign to help fund its extensive activities.

Letters were posted to all members explaining exactly what activities the IUS does and what the money helps to support; this raised several hundreds of pounds. An online campaign was also set up via the JustGiving.com website and thanks to the generosity of many, over £1400 was raised.

Month of Ramadhan majalis in Manchester The IUS held one of its most successful month of Ramadhan programmes in Manchester during September 2008.

A six night programme was put together with our guest speaker, Hajji Usama Al-Atar from Canada during the last ten nights of the month of Ramadhan. Iftar was served each night and the program consisted of a series of lectures, Q&As as well as some beautiful A‟mal recitations all through the night on the nights of Qadr. These all helped to create a deeply spiritual atmosphere.

Hajji Usama Al-Atar

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This year marked on overall improvement in that the program was held at a dedicated and professional venue.

Food was top notch and the effort that was put in by the committee members was duly acknowledged by the excellent feedback received by the 200-300 brothers and sisters who attended each night.

Month of Ramadhan weekly Iftars in London

Freshers’ week event: “Shaping your future” The month of Ramadan program this year coincided with the University of Manchester‟s freshers week so it was decided to hold a Wednesday afternoon (24-Sep-2008) university seminar on campus geared for students.

The programmes were held on Wednesday evenings at the Abrar Foundation off during September 2008. They consisted of a lecture, congregational prayers and duly followed by the serving of the Iftar meal.

Part of the “Shaping Your Future” event flyer

Sheikh Hamza Sodagar

The first week saw Br Mohammed AlHilli speaking about “Strengthening our connection with the beloved” while the second week saw Sheikh Hamza Sodagar speak about “Logic and submission in Islam”. Hajji Usama Al-Atar talked eloquently about “The greatest of all nights” in the third week and in the last week, Shaikh Zakariya considered “How can Allah (swt) be known?”

The average weekly attendance of 90 brothers and sisters benefited from the social aspect of the gathering as well as the enlightening lectures.

Hajji Usama Al-Atar gave an inspiring talk about making the most of University and not falling into the traps that one may face. He gave priceless advice about how the month is the perfect way to create a template for the rest of one‟s University life. The event was held at the lovely on-campus Whiteworth art gallery.

Sisters’ basketball tournament in London The Tournament was held in Westminster University (Harrow campus) on Saturday 18-Oct-2008. This was a great opportunity for sisters to engage in sport activities.

A total number of 10 sisters came, some of whom were members of the Muslim Women‟s Sport Foundation.

The session started with half an hour of warm ups and practice, followed by three matches, after which medals were given out. www.voiceofunity.com

IUS News & Events

IUS Annual General Meeting (AGM) 07-08 The AGM was held on Sunday 26Oct-2008 at the Muhammadi Trust in London and saw guests arrive from Manchester to attend. The programme started with congregational prayers and an exquisite lecture by Sheikh Bahmanpour on the community in Islam and the importance of organisations such as the IUS. A detailed review of the events, finance and membership of the IUS from the past academic year including a video of event highlights was shown.

The discussion was opened up to the floor to welcome thoughts about a wide range of issues. Six amendments to the IUS constitution were presented, discussed and eventually passed through a vote. Finally, candidates running for positions on the IUS Executive Committee (EC) made brief presentations and answered questions before voting was held to elect a new EC for the coming year. Evening prayers and dinner concluded the event.

Football leagues: Manchester & London For the fifth year in a row, the IUS football league carried on with the new season kicking off in October.

The Manchester League sees ten teams competing in this 2008-09 season. The football league has also expanded to London at the well known WestWay venue with five teams battling it out.

The “Iran360” team in Manchester

Lectures, presentations and talks considered several issues throughout the AGM

Course: Nature and existence of God In association with Al Mahdi Institute (Birmingham), “Existence and Nature of God” is the first ever year long Hawza style course by the IUS. Renowned speaker Sheikh Arif Abdul Hussain aims to educate the participants with the major arguments presented for the existence and nature of God in religious philosophy and how Muslim philosophers and mystics built on these theories. Sheikh Arif will also

cover the Divine Command Theory, Free will, Destiny, the Nature of God-World relationship and the Sufi tradition of defining God at a personal level.

The course is divided into 10 sessions; each to take place once a month at Manchester Metropolitan University with hot food served at the end.

Session one attracted 40 people with 24 people enrolling and was held on 27-Oct-2008. Session two was held on 15-Dec-2008.

Part of the promotional poster for the year long Hawza style course in Manchester www.voiceofunity.com

The brothers get together every Friday evening after no doubt a long week of work or study and enjoy the brotherhood that the atmosphere brings as well as the chance to indulge in competitive sports.

Manchester league leaders are currently “Iran360” with “Ashab E Mahdi” close behind. London league leaders are “Special Needs” followed by “Grendizer”.

Upcoming IUS events January ’09  Nationwide Imam Hussain (as) Blood Donation Campaign  Ammar Nakshawani lectures in Manchester (24th & 25th) February ’09  Start of the London Study Circle running weekly March ’09  Question Time event in Manchester with an expert panel  Brothers‟ Paintballing Trip in London  New IUS website to launch  Manchester outing to Alton Towers Also  Manchester and London weekly football leagues  Manchester study circle with Sheikh Arif

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Letters to the Editor

Letters Whether amazed, outraged or intrigued by what you‟ve read in the VOU, make your voice heard! Send your letters to the editor to: editor@voiceofunity.com

Where’s the other view?

I was just reading through the "Khoja community of Stanmore" article (Vol. 13, Iss. 4) and although everything the author of the article has written is most definitely true, I feel this article is still very close minded and that one point of view should not be the only one the readers of the VOU should be getting.

As any other community the one that is described also has a lot of positive sides and those youngsters who go to Iran or Syria to study as well as those who strive hard to help the Khoja youth become more active in the media and politics are not mentioned.

I was extremely disappointed to see how a magazine published by Muslims would look at all these negative aspects as if to create more tension between the communities rather than bringing them together. If I were to be a non Khoja who had never met a Khoja person and was reading this article, I would have a very negative image of them. The media today already works really hard to create rifts between Muslim communities; maybe we should focus on doing the opposite.

I must say I was impressed by VOU‟s bravery in publishing the article on the Khoja Community. Some of the facts and figures in the article were astounding and I think they highlight real problems within the Muslim communities at large which are often hushed up out of "PC-ness", the article in the previous issue on the Pakistani community highlighted similar problems.

I think it is time the elders of the Muslim communities stopped being dismissive and took things with the youth seriously for a change without being dictatorial and rigid in their approach.

If our communities are open minded enough and see beyond the criticism and (rather than bickering over being criticised) focus on the problems highlighted, then there is real progress to be made.

I hope the Khoja community does not take the article as an insult as I am sure the problems mentioned in the article are by no means specific to the community and I am sure the article was not intend to insult.

I as an Indian know little about the Khoja community and perhaps if there is greater interaction between the youth of the various Shia Muslim communities, then we can learn from each other and grow.

No name supplied

Brave, liberal and open minded Thank you for that recent issue of the VOU. It was a fantastic read and an improvement on the way magazine looks, consistency in the font is appreciated.

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I have to be fair and say that the tone of article was bitter but as an objective reader, the tone of the article betrays some serious concern and care on part of the author for his community. It takes a lot to criticise your own people so publicly.

I commend the VOU for being liberal and open minded enough to discuss and debate issues which are close to us.

Hiding and shying away from the issues mentioned in the article is not going to solve them; open and sincere debate is the way forward. I hope you continue with your good work.

Mohammad Ali Raza

Grow up and apologise The "Khoja community of Stanmore" article (Vol. 13, Iss. 4) bears malice towards this community. Publishing such articles defeats the purpose of the VOU if it is to create unity amongst the Muslims.

The editorship of the VOU needs to mature and reflect on the effects of publishing such defamatory articles. A full apology to the Khoja community is rightfully expected.

May Allah (swt) guide you in your future undertakings.

Kazim Tajri

Good can come from criticism I got a copy of the VOU from a friend.

I must say how impressed I was by it and the maturity with which some of the articles were written.

I read the piece on the "Khoja community". Being a part of the community, I really appreciate the honesty and openness with which the unnamed author wrote the article, though I can understand why they chose to remain anonymous. I have rarely seen an article so openly critical, but actually a www.voiceofunity.com

Letters to the Editor lot of good can come out of it if the criticisms are dealt with in the right manner.

Of course some will be angered but anger is not going to help, in fact it will be a step in the wrong direction.

We really need an honest and open forum of discussion in our community.

I understand that the VOU is neutral in its stance and it should give every opportunity for a reply if they can.

Stanmore if they really wish to prove they are not "insular", as the author claims, should respond to it.

Karim Hussain

Sincere and softhearted counsel I would like to commend yourself and your team on your tireless efforts in the way of Allah by way of your contributions towards the VOU. Personally, I have thoroughly enjoyed reading the newsletter over the years. May Allah reward you with the highest degrees of reward and with proximity to His ultimate Majesty.

I wanted to express my concern at "The Khoja Community of Stanmore" article (Vol. 13, Iss. 4). It is not so much the authenticity of the article which is a concern, as much as the motivation and the intentions of the author.

I felt that it was not an objective analysis but rather written to discredit the community and its people. What is within the 'nafs' of a person, is always made manifest in his or her external actions; be it in his or her spoken word, actions or even writing.

It is evident that the source of this article is not one aiming towards progression for the love of Allah, but rather the nuances in the article suggest that it has been written out of bitterness and malice towards a certain group of people. www.voiceofunity.com

The Husseini Islamic Centre in Stanmore, North London, was the subject of a controversial anonymously written article in the Social section of the last issue of the VOU.

Non-Khoja friends of mine who have attended the centre have expressed how welcome and invited they felt. The people include Iraqis, Afghanis, Iranians, white converts, black converts and Pakistanis.

The community‟s members engage in activities with a much further and far-reaching scope than those outlined in the narrow-sighted article - however, someone who actually attended the functions of the centre regularly would already know this.

Yes, this community along with all others has both positives upon which it can build, and negatives upon which it needs to improve. But development can not result from writing an article which has quite clearly emanated from malice, anger and bitterness.

Personally I have not been offended by the article, nor do I feel any resentment; this letter is not, therefore, a result of unsavoury feeling, but rather an attempt at sincere advice and soft-hearted counsel.

Muhammed Reza Tajri Editor‟s note: The “Khoja community” article from the previous issue seems to have attracted strong opinions from both sides of the debate.

Please refer to my full response on the issue in the “Comments” section on page 26 which covers most points.

Share the love

If an individual has qualms then these need to be discussed and resolved internally. If this approach has been exhausted and failed, it will certainly not disappear by taking them onto the public stage.

I would like to thank all of you for putting so much effort into the new VOU; I think it's very good.

I particularly enjoyed the article by Leila Taheri "The path of true love" (Vol. 13, Iss. 4).

One would expect an article of this social nature, to help build bridges between London's Muslims and assist in gelling them together. Keeping this in mind, I also don't feel the opening to the article was appropriate due to its cold undertone.

Motahare Yadegarfar.

In order to include as many opinions as possible in this section, we reserve the right to edit letters for clarity and length. Please include your full name in any correspondence. Letters may also be published on our website.

Jan - Mar 2009 ● Voice of Unity ●

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FEATURE :: Religion

Understanding the just economy

Toufic Machnouk exposes the reality behind our current age of “unprecedented progress” and explores the principles and justice upon which an economy in Islam would be based.

By the time you will have read through this article, approximately 210 children, under the age of five, would have died from starvation and easily curable diseases such as diarrhoea, the usual symptoms of extreme poverty. This is the consequence of the worst form of violence human kind has known; structural violence.

The illusion of progress Professor George Kent of Political Science at the University of Hawaii explains that “Structural violence is harm imposed by some people on others indirectly, through the social system, as they pursue their own preferences. Its effects are clear in the massive mortality of children.”

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The wealthiest 3 individuals are worth more than the GDPs of the „poorest‟ 48 nations.

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Violence caused by the socio-economic and political system has a perpetual effect so widespread that it dwarfs the effects of the worst armed conflicts in human history. For example, the total fatality in WWII was a colossal 8 ● Voice of Unity ● Jan - Mar 2009

50 million people; or 8.3 million people per annum when averaged over the 6 years of the conflict. Yet, in this „day and age‟ of unprecedented technological advancement, over 11 million children under the age of five perish every year as a result of extreme poverty.

The marginalisation of the majority of the world‟s people brings the poor to rich ratio from 3 to 1 in 1820, to 72 to 1 in 1992. Half of the world now clings on to the edge of material existence on a mere $2.5 a day, when the wealthiest 3 individuals are worth more than the GDP‟s of the „poorest‟ 48 nations.

This is an unprecedented social condition in an age that presents itself as the height of human progress.

Is this an acceptable consequence of economic development? Or are these the effects of a man made global order that has bought about an untold scale of suffering to most of us in an effort to serve a few, devouring the earth in its way?

Owning the world This marginalisation is brought about by a separation between most people and productive capital. Productive capital, or means of production, is anything with a capacity to produce goods and services. This includes our intellect, finance, land, natural resources, tools and labour. www.voiceofunity.com

Religion :: FEATURE This separation is recorded in the 16th century as the enclosure movement, which formed a social reconstruct in which people lost the means to their subsistence. A social reconstruct is a change in the social structure, where for example the ownership of land becomes confined to a few people.

In the feudal systems before, the peasant population lived directly off the land and the Lords would use their wealth to force the peasants to pay a portion of their produce. But due to peasant rebellion, the Lords responded by expelling the peasants from the land, a dispossession that forced them to sell their labour in order to survive. This is when they had no other means to survive except by working in return for a wage. In this process they sold their labour to provide for their needs.

The incentive for the Lords, now the outright owners of productive capital, changed. Before they were concerned with the peasants paying them a greater portion of their produce, and they enforced this through mercenaries. However, now the incentive was to increase production and efficiency, and to develop new technological methods that would enable this, bringing about the onset of the industrial revolution.

Five centuries later, and this state of marginalisation has been exported across the world, all be it in more „civilised‟ means. In 2005, the United Nations University report on World Wealth Distribution revealed that the top 2% of the world‟s population now owns 50% the world wealth.

Moreover, the top 10% owns 85%, effectively everything.

This leaves the lower half of the world, that‟s 3.4 billion people, with a mere 1% of the world‟s wealth, resulting in a fierce and perpetual struggle for intensely scarce resources in this „third world‟.

One of the most effective and cunning methods used for such transfer of wealth is manipulation of the money supply.

This is when the amount of money in the economy, its sources, and the conditions of its use are manipulated through policies that are exploitive, such that they allow the transfer of true wealth from the producers to the financiers

The creditor is usually protected through collateral, so that if the debtor is unable to make payment of the loan plus interest, the creditor gains ownership of an agreed wealth belonging to the debtor, or in some cases, ownership of the debtor himself. Collateral is a security or guarantee (usually an asset) pledged for the repayment of a loan if one cannot obtain enough funds to repay.

A mortgage is a familiar example, where a loan is issued to purchase a house on the basis that the house is collateral which the bank would own if repayments stop, and the interest makes the debt several times greater than the original loan.

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It is important to understand that money is not wealth, but rather it facilitates trade.

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The fundamental problem with usury is that it allows a creditor to gain an increased share of the money supply without producing any goods or services for the real economy. The resultant effect is that the finite money supply in the economy is hoarded amongst a few, starving the rest of the economy of the money they need to facilitate the trade of goods and services.

The rich get richer, consolidating economic power, and therefore power in general amongst a narrow minority, while the poor get poorer, plunging into a cycle of debt very few come out of.

It is important to understand that money is not wealth; it is supposed to be a measure of value, a facilitator or mediator in trade. The real wealth in the economy is the productive capital of land and labour, and the goods and services that we produce from them.

Since the direct exchange of goods and services, known as barter, is very limited, the use of a mediator that the society has trust in, meaning that they believe it can be exchanged 

While our ancestors understood its cancerous effects, today we have grown so accustomed to accepting this as legitimate and necessary, that even questioning it would make you a heretic.

Whose interest?

Historically known as usury, interest is a non-productive reward given to a creditor at the expense of the debtor. In its simplest application, it is when a creditor lends money to a debtor on the basis that the debt is greater than the principle loan. A creditor is a party that has a claim to the services of a second party. A debtor is simply an entity, e.g. a person or a company, that owes a debt to someone else. www.voiceofunity.com

The Washington-based International Monetary Fund is a major issuer of „development loans‟.

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FEATURE :: Religion for the goods and services they require, is a practical solution. Money has taken many forms, from rice to gold coins to paper, to the virtual digits in a computer.

Although the concept of usury is condemned by the Abrahamic religions as unjustified and corrupt, it has evolved into a mechanism that is now institutionalised on a global scale. Whereas money is meant to be a measure of value, it is today a measure of debt.

Yes, debt. Today money is created by the private banking industry as interest bearing loans. This means that the money supply is always less than the social debt owed to the banking industry. Social debt is the total debt held by society. As a result of this musical chairs scenario, the economy is at continuous risk of collapse unless there is a continual re-loaning process, a constant expansion of credit, or in other words, a perpetual growth of debt.

The perpetual increase in the production and consumption of goods and services (or GDP) is the only way to sustain this perpetual growth of debt. This is why a „credit crunch‟ would cause a recession in economic activity; ever wonder why the economy is so debt-dependent in the first place?

It doesn‟t take a genius to realise that infinite growth of production and consumption is impossible in a finite world. As a result, in the attempt to achieve infinite growth, the expansion into other markets, making the world economy subservient, and the marginalisation of other people‟s rights become economic necessities, or even „national security interests‟.

International financial institutions issue „development loans‟ to rich-in-resource but under developed countries in return for policy concessions that structurally adjust their economies. These structural adjustment programmes usually allow multinational corporations to own the resources of these countries, consuming the loans as private investment contracts, exporting the wealth to their owners, leaving the native population with an un-payable debt to service which they hadn‟t asked for in the first place.

This allows Europe to now consume at the bio-capacity of 2.1 planet earths. This means that if everyone consumed like Europe, 2.1 planet earths would be required to sustain the world. In the United States this is at 4.9, meaning the average American is using 5 times more of the planets bio-capacity than is apportioned to them; taking away someone else‟s natural right to survive.

Due to this imbalance, the „third world‟ now pays $25 in debt repayments for every $1 they receive in grants. Analogous to lending you the air that you breathe in return for a part of your lungs with every breath you take.

The world of Islam In Islam, Allah (swt), The Deity, is Absolute Existence, or Reality (with a capital R) and all that exists is therefore a manifestation of that Absolute Reality.

Islam‟s values are derived from this understanding of Reality and are prescribed on the basis that particular modes of behaviour serve to harmonise us with our own nature and the natural world. Other modes of behaviour serve to degrade it, and thus degrading our relationship with Reality.

The justice that is so central to Islam is conceived from this recognition.

The fundamental objective of the Islamic economy is „to achieve a state of equilibrium‟. This is apparent in the root of the Arabic word Iqtisaad, the alternative to economics, which literally means equilibrium or balance.

Economic democracy

...so that this (wealth) may not circulate solely among the rich... {Quran; 59:7}

While receiving aid from the World Food Programme, many third world countries make huge debt repayments.

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In Islam, the outright ownership of capital without effort is unjustified. No individual is permitted to develop a monopoly over natural resources or the money supply.

Everyone is equally entitled to derive benefit from them.

These primary sources of wealth belong to society as a whole, who manage it through consultation and representation. www.voiceofunity.com

Religion :: FEATURE for food, water, housing and sanitation are fulfilled. Those requiring assistance in society have a right to a portion of an individual‟s property, and not merely charity, a concept unique to Islam.

Money as a balance And do not swallow up your property among yourselves by false means, neither seek to gain access thereby to the judges, so that you may swallow up a part of the property of men wrongfully while you know. {Quran; 2:188} Private ownership is recognised as legitimate within a moral framework as property is held in trust for God and is morally accountable. Islam specifies that the source of property rights is precisely labour. It is through effort that private property rights are acquired. One cannot lay claim to land unless one cultivates it oneself. This allows the democratisation of productive capital.

Under Islam, the current status quo where transnational corporations, owned by a narrow minority, control 80 per cent of the world‟s resources is illegitimate. By emphasising ownership as a function of labour, Islam envisaged a dynamic role for the worker who not only uses his tools of production to earn wages, but who is entitled to a share in the profits resulting from technological innovation.

Ownership as a function of labour is when ownership of land is granted to a person so long as that person works that land himself, thus the ownership becomes dependent on his effort, and not merely his claim to it.

Furthermore, it is the financier, not the entrepreneur, who is responsible for covering any losses, and this justifies the financier‟s return in the form of a share in any profits that the commercial venture generates.

Thus, the relationship between labour and finance is not exploitative, but mutually interdependent. Islam envisages production as a decentralised affair distributed among the producers themselves.

Those who swallow down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise. That is because they say, trading is only like usury; and Allah has allowed trading and forbidden usury... {Quran; 2:275} Islam is clear that there can be no reward without effort.

Interest is therefore an unjustifiable form of reward that tends toward the deepening of social debt and the illegitimate concentration of wealth. Merely making money from money doesn‟t generate any real wealth, only the illusion of it, and creates a structural imbalance that is unsustainable in the long-term The money supply is the property of the society as a whole that is regulated through consultation and representation to solely facilitate trade. Creating a sustainable economy based on a sound monetary structure also ensures that no activity endangers our relationship with nature and the environment which is explicitly prohibited in Islam.

Sustainable economic development for the benefit of all people rather than a narrow minority is a fundamental objective in Islam and the short lived illusion of progress that has destroyed so much must be superseded by a truly progressive civilization. That civilization is not beyond us, but is one that will take recognition that social transformation begins with the individual - with me, and that the time for such transformation is long overdue. 

Those who are constant at their prayer, And those in whose wealth there is a fixed portion. {Quran; 70:23-4} Islam also stipulates a number of taxation mechanisms, such as Khums and Zakat, which are designed to guarantee a minimum standard of living for all in an Islamic state for those requiring financial assistance, in order that basic needs www.voiceofunity.com

...Surely Allah does not change the condition of a people until they change that which is within themselves... {Quran; 13:11} Jan - Mar 2009 ● Voice of Unity ●

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Religion

The epic of Karbala: A divine decree Dr Murtadha Alidina considers Imam Hussain‟s knowledge of the unseen regarding the Battle of Karbala and explores why he still proceeded despite knowing the tragic outcome.

It is often overlooked that the events leading up to the tragedy of Karbala were divinely decreed and designed.

When Imam Hussain (as) visited the Prophet‟s (pbuh) grave for the last time, the companions with him incessantly tried to persuade the Imam (as) against departing to Kufa. However the Imam (as) repeatedly mentioned that the divine command was the reason behind him proceeding with the movement. But what is the role of the divine decree in the occurrence of this tragedy?

The foremost reasons that the tragedy of Karbala took place was because, firstly Imam Hussain (as) was forced to pay allegiance to the tyrannical leader Yazid Ibn Muawiya and he refused to do so. Secondly, once the Imam travelled to Mecca he started receiving invitations for his presence at Kufa, thus he proceeded there to establish the righteous government. Thirdly, is that the Imam wanted to establish virtue and eliminate vice and thus bringing about reformation in a corrupt society.

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The Imam knows that he will be killed Before attempting to understand the divine decree it is important to analyse the incidents mentioned above. When the Imam (as) set out to the grave of the holy Prophet (pbuh) to bid his final farewell it is narrated that the instant he rested his head on the grave he was transported to another realm where he began to see a vision.

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How do you reconcile the fact that when death was certain, Imam Hussain (as) still proceeded to self-destruction?

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The Imam was not asleep nor was he dreaming however these powerful souls have the capacity to detach themselves from the physical world and divert their total attention to the realm of spirituality. During this vision, the Imam (as) sees

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Religion The Imam then explains, “It has been decided and decreed, I shall meet this end and I am ready for it, I long for it, I can see myself, these animals brutally chopping off parts of my body. It has been decreed, the pen has written it down and I cannot avoid it, the day shall come. If they have decreed, we the Ahlul Bayt (as) are in total submission to the will of God and will accept it. We shall remain steadfast and determined, because it is the decree of God.”

The tomb of Imam Hussain (as) in Karbala, Iraq.

the Prophet (pbuh) come to him with a group of angels surrounding him. According to the narration the Prophet (pbuh) says, “Ya habibi, Ya Hussain (my dear grandson, oh Hussain) I see very soon that you shall have fallen on the ground, in the dirt and covered in blood. Ya habibi, Ya Hussain, I see that you shall be slaughtered in the land of Karbala. Ya habibi, Ya Hussain, I see you thirsty with no one willing to feed you.”

Although the Imam (as) was aware of the consequences of his journey to Kufa, he still proceeded knowing that is what Allah (swt) has planned and hence he had to pursue it.

Consider the other incident where the Imam‟s companion and half-brother Ibn Hanafiya strongly advises the Imam (as); “Please do not proceed to Kufa as the people of Kufa have betrayed your father in the past. Instead why do you not go to Yemen where you will receive more support?” Although the Imam promises to ponder over this, he proceeds to Kufa the next day. When Ibn Hanafiyah discovers this he question the Imam accordingly. To this the Imam replies, “What am I supposed to do, Shaa Allah an Yarani Qateela (It is a divine decree that I am to be killed in the land of Karbala).”

True, politically the Imam was invited to go to Kufa. True, the Imam was forced to pay allegiance and he refused to do so. True, the Imam said that the aim of his revolution was to eliminate vice and establish virtue. However, one factor that we need to understand clearly is the divine decree.

Understanding the divine decree The entire tragedy of Karbala can seem meaningless if we are to say “it was decreed, it had to happen and the Imam (as) was chosen to do it and thus submitted to it, so therefore what is in it for me, how do I take this tragedy as a role model?”

We need to appreciate the question of divine decree. Firstly, is it possible for a human being to know the future? If it is possible, then how do you reconcile the fact that God and God alone is the one that knows the Ghayb (unseen)? How do you then further reconcile the fact that when death was certain, the Imam (as) still proceeded to self-destruction?

What is knowledge of the unseen?

The knowledge of the unseen relating to the future has been attributed in the Quran to God and God alone. God is the Absolute entity and therefore infinite are all His qualities, including His knowledge. Allah (swt) alone has knowledge of the unseen. 

Recognising the divine decree We must recognise the significance of the divine plan. What does it mean? The Imam (as) is about to depart from Mecca to Kufa from which he has received almost eighteen thousand letters of help and support. The day prior to his departure he delivers a sermon.

The Imam‟s (as) sermon; “I will reach there and overthrow the corrupt regime and we will established the righteous regime.” The Imam then says; “Let me tell you, death for the human being is just like that wonderful necklace on a young girl‟s neck.” People questioned the Imam; “You have been promised support but you are talking about death and the desirability of death?” The Imam replies; “No, not only is death desirable for me, do you know the intensity to which I desire death? My desire is the same as that of Yaqub who deeply desired to be reunited with Yusuf. Declaration of death, death is not only inevitable, it is deeply desirable.” www.voiceofunity.com

With Him are the keys of the unseen, the treasures that none knoweth but He. He knoweth whatever there is on the earth and in the sea. Not a leaf doth fall but with His knowledge: there is not a grain in the darkness (or depths) of the earth, nor anything fresh or dry (green or withered), but is (inscribed) in a record clear (to those who can read). {Quran; 6:59}

Jan - Mar 2009 ● Voice of Unity ●

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Religion On the other hand, the Imams (as) claimed that they had knowledge of the unseen, for example the narrations previously quoted related to Karbala. How does one reconcile the two seemingly conflicting statements?

Can an Imam have unseen knowledge?

There are several explanations that scholars have given for the possibility of an Imam sharing and having knowledge of the unseen. One explanation is “departmentalisation” which claims that there are certain sections of unseen knowledge that God alone knows and there are other departments of knowledge which God then shares with others. The verse below describes five different types of knowledge that God and God alone knows.

People praying at the Imam Hussain (as) mosque in the city of Karbala, Iraq, situated near the place where the battle occurred.

There are many traditions that state “if the Imam wills, God provides.” It is therefore in the wisdom of God to give the knowledge of the unseen. If it is not in the wisdom of God; God does not provide that knowledge to the Imam. This could be because sometimes the destiny which is to occur would be a test for the Imam, thus God does not bestow this knowledge to him.

Surely Allah is He with Whom is the knowledge of the hour, and He sends down the rain and He knows what is in the wombs; and no one knows what he shall earn on the morrow; and no one knows in what land he shall die; surely Allah is Knowing, Aware. {Quran; 31:34} We see that God alone is all knowing and there is certain knowledge that God alone knows. However, God may impart other knowledge to others, chosen by him. So, departmentalisation is one theory for the knowledge of the unseen possessed by the Imams (as) and this is most certainly plausible and possible by the leave of Allah (swt).

For example, the night of the migration of the holy Prophet (pbuh) from Mecca to Medina when Imam Ali (as) had to sleep on the Prophet‟s (pbuh) bed under the threat of assassination by the enemy. God withholds the knowledge of the outcome of this sleep because this is where the real test is.

A fourth explanation is that essentially the Imams have unique knowledge.

A second explanation is that knowledge is of two types; fixed and changing (in chapter 19; “God alone has the power to establish certain things and create them and He alone has the power to eliminate some other things.”)

The fourth Imam (as) says that “had it not been for this verse, whereby Allah (swt) can change the destiny, I would have told you whatever is going to happen until the end of the world, but I cannot because destiny changes.” “A sinner‟s life will be shortened” is just one of many often heard examples.

A third explanation into this is that the Imams (as) potentially have the power to understand if they willed it so.

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“…He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases…” {Quran; 2:255}

If an individual is able to perfect himself to such a degree, whereby his status before God is elevated and thus he is close to God, he can be granted the knowledge of the unseen in all affairs; be it fixed or changing. www.voiceofunity.com

Religion However such knowledge is totally dependent. Indeed there exists that knowledge which the Imam cannot access; the essence of God is one example. Such knowledge is beyond the comprehension of man as our minds are finite and limited.

Excluding this domain, there is a possibility for the Imam to reach a level where he can be granted knowledge of everything, including therefore the occurrence of Karbala.

Willingly proceed to self-destruction?

The next logical question is hence; “If the Imam knows he is going to die then how could he willingly proceed towards self-destruction?” This verse is often quoted:

moment lifted the veil; thus we are able to observe the unseen world and the way in which it operates. Towards verse 79 the explanation is given as to why the actions were performed by Khidr (as). We find that there is shortterm damage to ensure long-term benefit. The damage is what is seen in the apparent world, while the long-term benefit can be understood by the knowledge gained from the world of the unseen.

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If an individual is able to perfect himself to such a degree... he can be granted the knowledge of the unseen in all affairs

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Therefore, “Do not destroy yourselves” as spoken in the aforementioned verse is not referring to the Imam (as) because the Imam (as) works in a different domain which is the domain of Khidr (as) and not the domain of Musa (as).

“…Nor kill (or destroy) yourselves: for verily Allah hath been to you Most Merciful!” {Quran; 4:29} Scholars have responded to this issue by saying that this verse is not addressed to the Imam (as). Furthermore, they say that this verse does not refer to the physical death but rather a meaningless and fruitless death.

In Surah al-Kahaf, between verses 60-82, we find the narration of Prophet Musa (as) and Prophet Khidr (as). We see that Khidr (as) performs certain actions which appear unusual to Musa (as). We find that the domain and the spheres of activities for these two Prophets (as) are somewhat distinct. One is working in the apparent world while one is “working behind the curtain”. God has for a temporary

An alternative explanation could be that; yes the verse is referring to the Imam (as) and yes it does refer to physical death, but sometimes death is more important than life.

Observe the declarations of the Imam (as) at various stages of his movement; “I will never ever subjugate and submit myself to the tyranny of this despot, because life with dishonour is worse than death with dignity.” Sometimes death is more important than life especially when the goals you have to achieve are much larger and more significant.

Eternal self-preservation To conclude, it is true that one of the factors that determined the occurrence of Karbala was the divine decree. However, it was a divine decree whereby the Imam (as) was given the option to fulfil his duty under these circumstances in order to re-establish Godly values, to eliminate devilish vices and reform a corrupt society. In such a situation it is not only the Imam (as) but rather any believer that must rise up.

In the words of Imam Hussain (as); “Don‟t you see that truth is being abandoned and trampled upon, look at falsehood, falsehood is being embraced, in such circumstances it necessitates not me as an Imam but it necessitates every believer to make an uprising, to eliminate vice and establish virtue…”

„Ya Sheheed‟, or „Oh Martyr‟ in Arabic

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Therefore the divine decree is not something which was imposed upon the Imam (as). It was a decree whereby the Imam (as) was given the option upon which the future of the Ummah was dependent on him making a choice. When asked if the Imam was ready to meet his death and destiny, he replied: “Yes, what is pleasing for Allah (swt) is most satisfying for us.” This was a conscious, wilful and deliberate decision to give up one‟s life for the sake of Godly values. That is not self-destruction but rather selfpreservation for an eternity.  Jan - Mar 2009 ● Voice of Unity ●

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Current Affairs Nafeez Ahmed puts the credit crunch into the context of other global crises and sets out an alternative view Muslims could offer the world.

The end of capitalism?

In the summer of 2008, the Bank for International Settlements (BIS) warned of the danger of another Great Depression rivaling the economic crash of the 1930s. This danger was instigated by the US sub-prime mortgage crisis, whereby American banks grew increasingly willing to grant mortgages to consumers who were less able to repay what they borrowed.

In turn, those bad debts were repackaged in the form of financial instruments, certified as secure by financial institutions, to be sold on for huge profits. These sales occurred not only in the US, but globally. Hence, other firms insured these transactions for large fees, even though they lacked the assets to do so.

Increasing volumes of bad debt were repackaged and re-sold on the basis of which new credit flooded worldwide markets. As noted by Nassim Nicholas Taleb, Professor at New York University‟s Polytechnic Institute, banks routinely certified such transactions as reliable and risk-free using quantitative models which, in reality, simply concealed the actual risk and its potential consequences.

In the past decade consumers spending more as they accessed more credit and banks reaping higher profits both contributed to virtual growth. This was based not on a real surplus derived from increases in productivity which is real growth, but rather from a monetary system based on credit and debt. That is, on the ability to continually borrow (and effectively create out of nothing) cash that in real terms that did not yet exist, except as the expectation of repayments on loans.

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A big problem here is interest. As all money is created through governments borrowing from private banks on interest (at a charge), this means that repayments of the debt are larger than the original amount borrowed. Hence, more money needs to be created (e.g. borrowed) to meet these repayments. This vicious cycle generates the exponential growth of debt. These private banks accelerated their profits by adopting increasingly corrupt lending practices such as giving out sub-prime mortgages.

The debt monster Thus, the housing markets were only the underbelly of a much larger beast. So-called “structured financial” products served as mechanisms to generate massive profits for elite investors by deepening levels of debt. According to the BIS, by late 2008 total derivatives trades exceeded one quadrillion dollars, that is, 1,000 trillion dollars. This is an insane quantity that has no relation to the real economy - the total GDP of all the countries in the world is only about 60 trillion dollars. It is a quantity generated by the creation of money out of nothing as credit – that is as debt-money requiring repayment on interest.

Worse, not even in the leading financial institutions really understood exactly how this situation had come about. As of 2004, for instance, 90 per cent of financial transactions in the US were not properly recorded. This was, in effect, a giant, globalized casino through which financiers generated stupendous profits out of thin air, all on the basis of massive debts that inherently could never actually be repaid. www.voiceofunity.com

Current Affairs This „house of cards‟ was therefore uniquely vulnerable to collapse. The housing crisis was the trigger, threatening to unravel the entire structure.

Tackling the “triple crunch” Ultimately, the global financial crisis of 2008 signifies the deep-seated structural failures of our conventional socioeconomic, ethical and political models. But the „credit crunch‟ is only one face of global crisis. We also face two other major „crunches‟ this century; (a) oil and energy depletion, with evidence that world oil production already peaked in 2006, and (b) global warming, with evidence that current fossil fuel emissions will lead to permanent effects on the Earth‟s ecosystems.

The mantra that „there is no alternative‟ is indefensible: neoliberal capitalism encourages forms of consumerism and corporate empowerment that are together destroying the Earth‟s ecosystems and depleting our energy resources. The unprecedented convergence of global economic, ecological and energy crises threatens the viability of industrial civilization, and proves the need for urgent social structural reforms. Such reforms will have to deal with the following four features of the current global system: 1) Global inequalities in ownership of productive resources: Currently around 5% of the population owns the world‟s productive resources. The rest of the population are forced into various forms of wage labour or servitude to survive. This requires new thinking on how to increase access to, and ownership of, productive resources on the part of the majority of the world population, while maintaining private property and open markets.

2) The ideal of unlimited growth: As Nobel Prizewinning economist Amartya Sen argues, economic development should be directed not at unlimited growth for its own sake, but at sustainable growth specifically for the purpose of catering for the needs of the majority of people. Neoliberal capitalism has led to a minority of people benefiting from growth with poverty and inequality increasing globally.

3) Fractional reserve banking and the New Capital Accord (2000): The world monetary system is based on fractional reserve banking - that is, the creation of money from nothing, simply by entering numbers into a computer, as credit charged at interest (usury); and the ability of banks to create credit or debt-money up to 12 times what is held in reserve. The New Capital Accord brokered by the BIS effectively allowed banks to obtain unlimited leverage – the ability to create debt-money at any multiple whatsoever. This has served to subjugate the population to an unrepayable debt that is the basis of huge profits for an elite, at the taxpayer‟s expense. www.voiceofunity.com

Glossary of Technical Terms 

Consumerism – the equation of personal happiness with the purchase of material possessions, often linked with unlimited consumption.

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Credit - a contractual agreement in which a borrower receives something of value now and agrees to repay the lender later at an agreed rate over an agreed time.

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Derivatives - contracts that gamble on the future prices of assets, thus deriving their value from primary assets, such as currency, commodities, stocks, and bonds.

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GDP – Gross Domestic Product: The total market value of all final goods and services produced in a country in a given year.

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Neoliberal capitalism – a form of capitalism that theoretically opposes state intervention in the economy, advocating complete privatisation of resources, deregulation of financial markets and elimination of restrictions on trade.

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Sub-prime mortgage - where banks provide loans to borrowers deemed „subprime‟, defined so due to a heightened risk of default as shown for example through a bad credit history.

4) Materialist fundamentalism: Underlying neoliberal capitalism are philosophical assumptions about life and human nature that reduce the world to nothing more than a collection of physical, disconnected, atomistic, selfinterested and thus inherently conflicting units. In this reductionist worldview, there is no room for objective ethical values because such values cannot be readily identified as material objects. Yet clearly these ideological assumptions of capitalism are false as they‟re not working. Rather, we see that the manifestation of materialism is leading to massive destruction of life, rather than prosperity for all.

Civilisational renewal?

The urgent need for a global alternative is therefore not up for debate. As Muslims, we have access to a unique repository of resources about social justice, the human relationship to nature, and sustainable economics in the form of the wisdom of the Qur‟an, the traditions of the Prophet (pbuh) and the exemplification of both these in the teachings of the Ahlul Bayt (as). Former LSE economist Loretta Napoleoni, author of Rogue Economics (2008), argues that Islamic financial concepts could save the global economy from crisis. More than ever, global crises represent a sign that we are nearing the reappearance of Imam Mahdi (ATF). The time to offer the world a meaningful alternative is now.  Nafeez Ahmed is executive director of the Institute for Policy Research & Development (www.iprd.org.uk), a research institute for transdisciplinary security studies.

Jan - Mar 2009 ● Voice of Unity ●

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Student

Handling your working life Hassan Ahmad considers the ease with which we can fall into the trap of remembering the past and waiting for the future excessively. In our pursuit of “making a living”, we should appreciate the concept of halal rizq (permissible sustenance).

After 21 years of life of growing up, going to school, going to college and finally university, it is little wonder that earning your living is often referred to as the “real world”. The days spent meeting friends, playing on your Playstation and Nintendo (you had time to do both!), playing every sport on the face of the planet, all become a distant memory.

Working life means getting up early, coming back late and often being too tired to do anything else! You start to wonder how you managed to waste so much time when you were younger. But alas, it ain‟t all bad!

Working life gives you a real appreciation of time and money. Time is something that is always slipping through our fingers, whilst money is something we are always hungry for more of. Often we hear the phrase “time equals money”. Let me assure you, that couldn‟t be further from the truth. Time is something that constantly decreases and

we are at a loss if we do not make use of it (refer to Surat alAsr; Chapter 103 in the Quran), while money comes and goes. Keeping this idea in mind we come to realise a highly positive aspect of working life: obtaining the permissible (halal) sustenance (rizq).

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Searching for a permissible sustenance is a form of worship rather than something we do just in order to “make a living”

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One thing we should constantly keep in mind whilst working is that searching for permissible sustenance is a form of worship rather than something we do just in order to “make a living”. When we approach our working life with such a mindset we should, in theory, perform the job to the best of our ability.

How did our carefree childhood of playing console games and sports all day turn into the misery of working life?

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Student

Time always seems to fly by, dwelling on the past or worrying about the future only distracts us from making the most of the time we have now

So what is wrong with our approach to life that may lead to us not making the best of the opportunity that we have?

Remembering the Past One of the fundamental problems humans face is the ego and the way it constantly tricks us. It tells us to remember the past and dwell on it, thus arousing feelings of anger, regret and envy. Some of these emotions can be channelled into good, such as remembering a sin and repenting for it.

However, most of these thoughts produce negative emotions and we often spend a lot of our time thinking negative thoughts. We ask questions such as „why did I take that course‟ or „why didn‟t I accept that job offer‟ without then asking what lessons have been learnt and what steps we must now take.

Waiting for the Future If we‟re not pondering over the past then we‟re spending our time thinking and waiting for the future. Our thoughts can range from dreaming of a new job to hopes of moving to a bigger house. Wealth, career, social status, and other things that we desire, dominate our hopes for the future. When we reach our initial aim, we form a new one, life thus becomes a constantly moving target which we never actually reach.

have an impact on our inner core and we should in fact always be in a state of peace. When we look at the example of Imam Hussain (AS) in Karbala, we see how a human being can keep that connection with Allah (swt) no matter how much physical and emotional pain he is in.

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The future and the past can become a mirage which diverts our thoughts from our ability to make use of the present

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The conclusion of the above is: It’s not what job you have, it’s how you do your job. When we approach life with such a mindset, we become successful because we perform our job to the best of our ability rather than worrying about what‟s coming next.

No doubt learning from the past and looking to the future are important aspects of our lives, but when we live in the past or future then we forget the present and bring about a state of inner conflict within ourselves. This is important to understand in every aspect of our lives, from praying to working to how we treat our family, since it is only through the present that we can worship Allah (swt) and make a real difference to the world. 

Living in the Present While the mind is engaged in thinking about the past or the future, we must come to realise that the present is escaping us. By constantly wanting the future we are never actually living in the present. We never seem happy with our present condition although it is only through the present that we can access Allah (swt), do good deeds and live our lives.

“Work for this world as if you are going to live forever, and work for the next world as if you are going to die tomorrow” Imam Ali (as)

The future and the past can become a mirage which diverts our thoughts from our ability to make use of the present.

This suffering we are inflicting on ourselves is causing our inner existence to be in a constant state of conflict and unrest, so we have to ask ourselves, “what is wrong with now?” When we ask ourselves this question we should come to realise that whatever happens externally should not

This article was inspired by a series of highly recommended lectures titled “The End of Negative Suffering” by Brother Khalil Jaffer (Canada) found at:

www.voiceofunity.com

http://www.almahdi.org.uk/amyouth/multimedia/lectures.htm Jan - Mar 2009 ● Voice of Unity ●

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Culture and History

By the rivers of Babylon Inspired by the current British Museum exhibition entitled “Babylon: Myth and Reality”, Leila Taheri gives a brief synopsis of that famous civilization, the remnants of which are still a major archaeological site in Iraq today.

“The Fall of Babylon”, an interpretation of Babylon‟s destruction as told in the bible, by English painter John Martin. © Trustees of the British Museum

Babylon is a city steeped in legend and history. Fantastic stories have been told of the city of the Hanging Gardens, and countless artists have put brush to canvas to make the myth of the Tower of Babel an imagined reality. Today, the ruins of Babylon sit under sand and soldiers, with all the glory and splendor of this past civilization dead and buried.

The city of Babylon lay within Mesopotamia, the Greek word for „between the rivers‟, those being the Euphrates and Tigris. It was the home of many Babylonian kings as well as being the religious, political and commercial centre of the Babylonian empire. Most of ancient Mesopotamia is now modern Iraq, and the city of Babylon itself is about 55 miles south of the capital Baghdad.

The most dramatic era in the city‟s history was the period of rule of Nebuchadnezzar II (605-562 BC). Nebuchadnezzar ordered the complete reconstruction of the imperial grounds, including rebuilding the Etemenanki ziggurat and the construction of the Ishtar Gate - the most spectacular of 20 ● Voice of Unity ● Jan - Mar 2009

eight gates that ringed the perimeter of Babylon. The Ishtar Gate survives today in the Pergamon Museum in Berlin.

Ziggurats are tall, stepped religious structures built from layers of mud brick, and Nebuchadnezzar‟s ziggurat is thought to be the source of the biblical tradition of the Tower of Babel.

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The ancient Mesopotamians believed the universe was controlled by gods and goddesses who had to be obeyed and worshiped with prayers and offerings.

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The book of Genesis (11:1-9) tells of the city of Babylon uniting humanity, its people all speaking a single language.

King Nimrod and the people decided their city should have a tower so immense that it would have “its top in the heavens”. However, this tower was built to celebrate the glory of man, and not to worship God. www.voiceofunity.com

Culture and History According to the Genesis, when God saw what could be achieved when a people are one he confused their language and scattered them upon the face of the Earth.

Nebuchadnezzar is also attributed to building one of the Seven Wonders of the World, the Hanging Gardens of Babylon, to remind his homesick wife Amyitis of the green hills of her homeland. Legend has described it as a terraced garden full of trees and flowing plants, although whether the Hanging Gardens actually existed is still a matter of dispute.

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The fall of Babylon came in the form of the Persian King Cyrus who in 539 BC, captured Babylon and made it his capital...

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The ancient Mesopotamians believed the universe was controlled by gods and goddesses who had to be obeyed and worshiped with prayers and offerings. Temples were centres of religious activity and contained statues of gods and goddesses. The deity of Babylon was the god Marduk and after the city became the capital of Mesopotamia he was elevated to the level of supreme god.

Nebuchadnezzar played a pivotal role in the history of the Jews. He attacked the ancient kingdom of Judah and was responsible for the deportation and exile of many Jews, an event known as the “Babylonian captivity”. This event meant that until very recently Iraq had a substantial Jewish population. The integration of Jews into Mesopotamian life spread the idea of Marduk as the one, all high god, with the other gods thought to be different aspects of him, but this idea never gained widespread popularity.

The fall of Babylon came in the form of the Persian King Cyrus. The last Babylonian king, Nabonidus, was unable to resist the expanding Persian Empire and in 539 BC, King Cyrus captured Babylon, made it his capital, and incorporated the rest of the land into the Achaemenid Empire.

Tablet with cuneiform inscription and a map of the world with Babylon at the centre (far above), and Dragon of Marduk on glazed brick (above). © Trustees of the British Museum

Today Babylon lies under a US military base camp. The occupation of the ancient Babylonian sites by US forces has cause irreparable damage to the archeological site. In a report by the British Museum‟s Near East department, Dr John Curtis describes how parts of the archaeological site were leveled to create a landing area for helicopters, and parking lots for heavy vehicles.

earth-moving projects contaminated the site for future generations of scientists [...] Add to all that the damage caused to nine of the molded brick figures of dragons in the Ishtar Gate by soldiers trying to remove the bricks from the wall."

He compared the actions of the US army as “tantamount to establishing a military camp around the Great Pyramid in Egypt or around Stonehenge in Britain”. 

Curtis wrote that the occupation forces: "caused substantial damage to the [replica of the] Ishtar Gate, one of the most famous monuments from antiquity [...] US military vehicles crushed 2,600 year old brick pavements, archaeological fragments were scattered across the site, more than 12 trenches were driven into ancient deposits and military www.voiceofunity.com

“Babylon: Myth and Reality” exhibition is now on at the British Museum until 15th March 2009.

To learn more about ancient Babylonia, check out the useful microsite: www.mesopotamia.co.uk/menu.html Jan - Mar 2009 ● Voice of Unity ●

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Science

Global Warming: A personal matter Zahra Zahidi explores why Global Warming is a serious Islamic consideration.

Had you have turned off your PC while not using it and had I turned off the lights at home, we would not have been concerned about a global threat, the threat of Global Warming.

“And do not make mischief in on the earth after its reformation...” {Quran; 7:56} A gradual rise in the earth‟s average ground and atmospheric temperature is known as Global warming. An evidence of 1 degree Fahrenheit rise in average atmospheric temperature in the last 30 years (shown in the graph) is not only a major concern for Environmental Scientists, but it is also a personal issue.

Those responsible for this global threat are us humans. Mistakes we make everyday can one day become pronounced in their effect on us and next generations.

Our own species will curse us for our carelessness.

This warming of the earth‟s atmosphere is believed to be the consequence of human activity, which results in an increase in carbon dioxide (CO2) that can now be reduced by Carbon Capture and Storage.

Agriculture, originating in China and the eastern Mediterranean region, about 11,000 years ago, and rice cultivation in Asia could have been the reason for the liberation of CO2 and other greenhouse gases. Global warming in Antarctica, according to Scientists, is due to human footprint, and has particularly 22 ● Voice of Unity ● Jan - Mar 2009

affected the Northern Hemisphere. The extinction of several species and polluted air and water is the apprehension of the 21st Century.

The steeper gradient in the last 30 years shows the 1 degree Fahrenheit rise in average atmospheric temperature

The civil environment: factories, agriculture and technology, created by humans, have been affecting the natural environment i.e. water, air, earth and all living beings and thus there comes an imbalance. Syed Hossein Nasr says, everything is nothing except reflection of the divine names „Wahdat al Wujud‟ means „unity of the real‟ and destroying the order of nature is the destruction of mankind. Everything in the world is beauty and reflection of divine qualities.

Islam embarks upon the environmental issue comprehensively and highlights the importance of living responsibility on earth. Regardless of whether warming is due to early human activity, industrialisation and modern technology or the Milankovitch cycles, it has a devastating impact on all beings and the beautiful earth in which we live. Only an increase of a few degrees will lead to serious side-effects that can easily undermine human infrastructure.

We billions of people can play a better our part to fight global warming. We are all khalifas (guardians) of the earth, therefore, it is our responsibility to act conscientiously and participate in keeping the equilibrium between man and nature, and preserving the beauty of nature since behaviour changes makes a difference at no cost.

Simple steps such as turning off the lights, PCs and electronics when not in use, turning off water taps while brushing, consuming organic food and recycling, using public transport to reduce the CO2 emissions, and less paper usage to save more trees can save energy and resources.

We should lead the change we wish to see in the world.  www.voiceofunity.com

Social

Being spiritual in society Does being spiritual mean becoming secluded from society? Mohammad Ehsan Rangiha looks at the challenge of attaining spirituality while living our lives in the modern world.

Spirituality is a term often associated with visions of hermits living in caves and celibate monks forsaking all worldly desires in pursuit of God. Whilst there is no doubt that these paths may contain certain merits, the Islamic viewpoint has never condoned a life of complete isolation in pursuit of perfection.

The Prophet of Islam went on regular solitary retreats, but he also lived a life in the city, engaging fully in day to day mercantile activities and showed to have the best moral character when dealing with people. It is important that the traveller, who has placed himself on the path to perfection, does not forget that the roads he travels are crowded and confused with different obstacles.

The epitome of good behavior and a pure soul can only be tested where there is something to test it with. When there is the opportunity for deviancy and disobedience, the purified one is he who controls himself and does that which he is asked to do.

Private worship such as night prayer, early morning Quran recitation and fasting should be reflected in the outward manifestation of a person's behavior. The one who has realized the essence of prayer, the words of the Quran, cannot but act in accordance with divine will, he will never deviate because he has realized truth in every cell of his body.

Handling anger, controlling desires, having good moral character, practicing honesty and helping others are examples where a social setting is required in order for the practice of perfected behavior. The person who is stranded on a desert island will not have his anger tested by family, or his honesty tested through trade. Allah (swt) says:

Monks physically separate themselves from mainstream society and abstain from several things to pursue their spiritual goals

intention of seeking proximity to Allah and serving. We can study with the intention of helping others with our knowledge and work with the intention of supporting our families.

Islamic urafa (mystics) have never condoned complete isolation from the community and the abandonment of this world. Instead, they view this world as a stepping stone for the hereafter. Every moment is an opportunity to improve and gain closer proximity to Allah (swt).

“I have not created mankind and Jinn except to worship me.” {Quran; 51:56} Worship is all too often equated with the actions of salat (prayer) or sawm (fasting). However, the scholars say that any act that pleases Allah (swt) is considered to be worship, as long as it is done fisabiallah (for the sake of Allah). Every day activities such as going to university or work, visiting a relative or a friend, are all acts of worship if done with the www.voiceofunity.com

It is important to note that Islam does emphasise the importance of spiritual retreats as the holy Prophet (pbuh) at times, would detach from this world and go to the cave to worship and reflect. It is especially pertinent in the world we live in that we do not forget the importance of finding a time and a space where we can be free from the distractions of modern life and reflect upon our own existence. Only then will we allow ourselves the mental clarity to contemplate and meditate as we are recommended to do.  Jan - Mar 2009 ● Voice of Unity ●

23

Literary

Literary corner A selection of short stories and poetry. This section is sustained by you, our readers!

To contribute, please send your literary masterpieces to editor@voiceofunity.com.

I Plead Reflection of sunlight ray, once upon a day I pondered if there was another sky More serene and fair

Conversation in heaven Abd Mubarak was on his way to Mecca when one night he dreamed that he was in heaven and heard two angels having a conversation.

Or if existed another sunshine

"How many pilgrims came to the holy city this year?" one of them asked.

Which shines a different glare?

"Six hundred thousand", answered the other.

Maybe a moon that burns crimson red

"And how many of them had their pilgrimage accepted?"

Or a dancing sun instead?

"None of them. However, in Baghdad there is a shoemaker called Ali Mufiq who did not make the pilgrimage, but did have his pilgrimage accepted, and his graces benefited the 600,000 pilgrims".

As much as I endlessly reflected No closer I became My lord and I, so distant So far, far away I plead Let my heart become your temple Like the bloodstream I return Let my soul become your sky

When he woke up, Abd Mubarak went to Mufiq’s shoe shop and told him his dream.

"At great cost and much sacrifice, I finally managed to get 350 coins together", the shoemaker said in tears. "But then, when I was ready to go to Mecca I discovered that my neighbours were hungry, so I distributed the money among them and gave up my pilgrimage".

So your shelter I will earn Let my words become a breeze So I blow across to you Let me fall onto my lowly knees In sincerity, I want it true Let me cry honest tears So your forgiveness I pursue Let me rise like a tide In remembrance during prayer Let my love not subside

The beggar and the monk A monk was meditating in the desert when a beggar came up to him and said: "I need to eat".

The monk – who was almost reaching the point of perfect harmony with the spiritual world – did not answer.

"I need to eat", insisted the beggar.

"Go to the town and ask someone else. Can’t you see that you are bothering me? I am trying to communicate with the angels”.

Because nothing greater I can be

"God placed himself lower than men, washed their feet, gave His life, and no-one recognized Him", the beggar replied. "He who says he loves God – who does not see – and forgets his brother - who does – is lying".

Nothing more one could crave

And the beggar turned into an angel.

Because with you its eternity

"What a pity, you almost made it", he remarked before leaving.

So your lordship I can declare So let me, let me be your slave

By Tahir Adel

Stories from Paulo Coelho's "Warrior of the Light Online."

24 ● Voice of Unity ● Jan - Mar 2009

www.voiceofunity.com

Faith

Faith This section will bring answers to your queries on Islam from a scholar. At other times; Quranic verses, sayings of the Ahlul Bayt (as) or supplications will be considered.

What is the status of Friday prayer? Is it obligatory to attend in the absence of the Hujjat (Infallible Imam)?

Under what condition are we allowed to enter the places of worship of other religions such as Churches and Synagogues?

Friday prayer cannot be offered individually; therefore, one must perform it with a congregation. All conditions of congregation must be observed as an obligation in Friday prayer. Furthermore, all qualifications of a congregational prayer leader are necessary for this prayer, in addition to permission from a qualified jurist.

We are allowed to enter the places of worship as long as there is no danger to our own religion. There is no problem if we visit them for educational or learning purposes, preaching, etc.

It is obligatory for every adult and free man who is not a traveller or blind, old and very weak to participate in Friday prayer provided that his distance from the place of offering prayer is not more than two farsakh (about 3.2 miles). If those who lack one or more of the conditions (e.g. a boy or traveller) are present in Friday prayer, their prayer is valid and Dhuhr prayer is not obligatory on them.

The minimum distance between two Friday prayers must be one farsakh and the minimum number of people for Friday prayers is five persons, including the leader of the prayer. Hence, it is not obligatory to offer Friday prayers if there are less than five persons; but if there are seven persons or more, it is better. If a boy, who is not an adult [bāligh], attends the Friday prayer, it is not obligatory for him to pray Dhuhr. However, he cannot be counted as one of the members of the minimum figure (five). Similar is the ruling for a traveller. If all of the participants are travellers, they cannot offer Friday prayer by themselves. For females Friday prayer is not wajib (obligatory) even in the Hujjat‟s presence. www.voiceofunity.com

What is the Fidya for days you did not fast in Ramadhan? Both intentionally or if you missed days with valid reasons.

There is a difference between Fidya ( co mp e n s a ti o n) a nd Ka f fa ra h (penalty). People who are menstruating or travelling do not pay Fidya, they only makeup the missed fasts after Ramadan (before the following Ramadan).

Fidya is compensation given by breastfeeding or pregnant women, the ill and according to some scholars the elderly (who cannot fast). This is 3/4 kg (750 g) of food, a mudd, given to a poor person for each missed fast. Even though they paid the Fidya, they must still makeup the fast if they can. Kaffarah is a penalty for intentionally breaking the fast.

Those who are not obliged to fast Fasting is not obligatory on a person who cannot fast because of old age. It is also not obligatory upon whom fasting causes extreme hardship, but he should give one mudd (750 grams) of food to a poor person for every fast. If someone did not fast in Ramadān due to old age or another hardship, but he becomes capable of fasting later, as a recommended precaution he should give the qadā'.

Fasting is not obligatory upon a woman in the advanced stage of pregnancy, if fasting is harmful for her or for the child she carries. Similarly, it is not obligatory for a woman who is breastfeeding a child to fast, when it will affect her or the child. In both of these cases, the pregnant or breastfeeding woman must everyday give one mudd of food to the poor; furthermore, she must later make up the qadā' for the missed fasts.

Expiation of fasting There are three ways in which expiation (kaffārah) can be carried out. These are:  Freeing a slave.  Feeding sixty poor people.  Fasting for sixty consecutive days.

Qadha and Kaffarah are obligatory for the nine things that break the fast if done intentionally (eating, drinking, sexual intercourse, masturbation, relating false statements to Allah, the Prophet (pbuh) and Imams (as), remaining in the state of Janabat, haydh or nifas till Fajr time, submerging head under water, inhaling smoke or thick dust, enema). The tenth thing that invalidates fast is vomiting but kaffarah is not necessary for it, only qadha.  These answers were provided by Hujjat-ul-Islam Syed Ali Raza Rizvi who is a well known alim (scholar) based in the UK. He has authored and translated many publications as well as taught Islamic Sciences. He is very active in the community especially with the youth. Syed Rizvi regularly travels around the world to deliver Islamic lectures and majalis. He also runs the Saviour Foundation which holds its programmes at Markaz Ahlul Bayt in Clapham, South London.

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Comments

The “Khoja Community” controversy ALI JOUDI The previous issue of the VOU (Vol. 13, Iss. 4) featured an article entitled “The Khoja community of Stanmore” which was the second in a series critiquing different Muslim communities; the issue before that considered the Pakistani community.

The aim of the series is to create a debate about our communities out of which we hope will arise ideas for progress, reform and improvement and this will continue in coming issues.

I hope to address some of the matters arising from that article in my capacity as editor. The critique focused on the youth of the community so perhaps a more suitable title could have been selected. The language of the article could have been more appropriate in light of the aims of the series but ultimately it was an academic critique.

Such pieces get straight to the point and hence it may have come across as too harsh. No offence was intended but if any was taken by our readers then I apologise for that.

Nonetheless, there are many strong points within our Muslim communities, particularly in regards to the Khoja, and it would seem like a sensible development of this series of social section articles to also consider these. This would further the aim of

uniting our communities by highlighting our positives so we can learn from each other, while at the same time acknowledging our shortcomings so we can improve. This would work well to present balanced reviews of our communities in future issues.

Judging by some of the responses (see „Letters‟ on pages 6 and 7) it is worth clarifying that any opinions expressed are those of the author‟s and do not necessarily reflect those of IUS Committees or the VOU editorial team. Furthermore, although the VOU magazine is funded by the IUS, it is otherwise editorially independent. The VOU magazine aims to provide a platform for Muslim youth to discuss a variety of issues relevant to them.

The intention of the author in writing the article was for the sincere betterment of the community and derived from their first hand experience of working with the World Federation of Khoja Shia Ithna-Asheri Muslim Communities (KSIMC). In fact the arguments and statistics presented by the author were based on surveys, questionnaires and interviews carried out in a scientific manner to intentionally base the article on a solid foundation.

Furthermore, the author has been at the forefront of youth work within the Muslim community for a number of years involved in a variety of innova-

“

The intention of the author was for the sincere betterment of the community.

”

tive projects. They are much more than armchair commentators and have followed up their words with action as the Quran encourages. Hence, the author writes from an informed position.

Some also questioned why the article focused on a specific centre instead of looking at the community in a general manner. This is because the Khoja Muslims around the UK are structured into specific Jamaats (groups) which operate in their own distinct ways within their own specific communities.

It would therefore be incorrect to generalise them all according to one group.

Finally, it is important to remember that we shouldn‟t shy away from difficult community issues, especially those relating to our youth. Honest and sincere debate will give rise to reform and progress in the long-term so that we are better prepared to serve the awaited Imam of our time; Imam al-Mahdi (atf). On that note, an invitation has already been extended to the KSIMC at Stanmore should they wish to respond to the critique but nothing has been received yet. May the almighty Allah (swt) help us all to improve our communities. 

A slice of humanity with your Skinny Latte?

FATIMA ABBAS With all this talk of financial crises and the growing concerns of the British public, I‟ve come to realise something concerning; our selfishness is causing us to fail in our humanity.

Despite the continued and extensive coverage of the recession, markets in Britain and the US failing and losing 26 ● Voice of Unity ● Jan - Mar 2009

value, people in the „West‟ are largely living in relative luxury.

Quality of life even for the poorest of us is much higher than those in third world countries, with our state benefits system providing a safety net.

This financial crisis has coincided and been preceded by a much larger problem that affects the worst off in this world; bad weather has produced poor crops of

“

While we may not be able to afford a holiday this year, millions will be scrimping just to eat a meal a day.

”

the key grains that are the staple of third world diets, such as rice, wheat and others. How quick are we to forget the global food riots that illustrated the world wide impact of this problem?  www.voiceofunity.com

Comments The decreased quantities has inflated the costs beyond the budgets of most and produced greater poverty for those already struggling to find food to survive. While a few of us in Britain may not be able to afford a holiday this year, or to spend that little extra to buy premium coffee, millions across the world will be scrimping and saving to eat a meal a day.

severe flooding and Pakistan has been struck by a devastating Earthquake.

These events are both miracles of creation and tests on selfishness. Prove we as Muslims are above selfish and self-centred thinking, mention them in your prayers.

Before buying a coffee this morning, spare a thought for these people. While remembering this, put the £2.50 you‟d spend on the Caramel Macchiato you enjoy to charity to help provide water and food to those who need it most.

In addition, many of these countries have had natural disasters striking regularly, often hitting hardest communities that are isolated and living in suffering.

At the time of writing there are two main disasters affecting Muslims directly, Yemen has experienced

Is your Skinny Latte a necessity or a luxury?

There are many campaigns out there being run by the likes of charities such as Islamic Relief and Oxfam; I‟m sure they‟d appreciate our support. 

Food: not so glorious when it is binned LEILA TAHERI Ramadhan 2008 really riled up my Jiminy Cricket. In a month when spirituality should be at its peak, it was a little disheartening to see it spread so thin on the ground in some places.

Yes, I am aware of how far back Ramadhan actually was. But the significance of it still remains. Its effects should linger on within us until the next one refreshes and rejuvenates our souls.

Random fact #1: every 5 seconds one child dies due to a hunger related illness.

Again and again, at Islamic centers, community gatherings, homes, and mosques, the same scene is repeated over and over.

Remember, food, clothing, and shelter were traditionally necessities, not luxuries. Islam is a religion of moderation; it is also a promoter of active thinking about every tiny little action you perform. Throwing away food is unnecessary and excessive. How can we dare to be so extravagant ?

In an ever increasing consumerist climate, it is difficult to stop and think.

But it is vitally necessary. A consum-

“

Islam is a religion of moderation and a promoter of active thinking about every action we perform.

”

erist attitude is wasteful and unproductive and will not lead to happiness..

Consumption devours consciousness.

If one of the containers was yours, I hope you feel at least a little bit of regret, and hopefully even some determination to, in the future, eat up your dinner just like mummy always used to tell you to. InshAllah. 

Random fact #2: 1.4 billion people live below the international poverty line, earning less than $1.25 a day.

Random fact #3: the world produces enough food to feed everyone, yet almost a billion people will sleep hungry tonight.

The smart cookies amongst you (yes, that‟s you) would have discerned the not-so-randomness of random fact numbers one to three.

At one of the IUS iftaar events, some members and I collected the remnants of some of the sisters‟ food at the end of the night. Look at the photo and notice the fullness of the containers! www.voiceofunity.com

How can we throw away so much food, particularly in the month of Ramadhan?

Jan - Mar 2009 ● Voice of Unity ●

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Profiles

Obituary: Kothar al-Jawadi al-Musawi Aziza al-Yassin She was born on the day of Eid al-Fitr 23 years ago, into the hands of a loving mother who wanted to bless her newborn with the recitation of surat al-Fatiha (Quran; Chapter 1). It was when the words of surat al-kothar (Quran; Chapter 108) began to subconsciously leave her lips instead, that she requested for her daughter to be named Kothar.

Kothar spent the early part of her childhood in Iran before moving to London with her family where she started primary school. Growing up around non-Muslim friends she maintained a caring attitude towards them whilst not compromising on her Muslim identity. Having to miss mixed swimming classes, and eat the halal (permissible) food at the canteen she would proudly explain to her friends that “I am Muslim” and it is this identity that stood out throughout Kothar‟s life.

Ahlul Bayt society there. Despite the rejection for this proposal by the university, Kothar‟s dedication to serve the Ahlul Bayt remained strong.

As a result of this, she went on to establish the group Noor Al Zahra in 2006, with her two best friends, to serve Muslim girls in the community.

She was always enthusiastic about organising events and would read Hadith al-kisaa (narration recounting the Event of the Cloak) at a number of these.

She took the lead role in organising an aqaid (Islamic beliefs) course which ran for 5 weeks in the run up to the 2006 Hajj season, attracting a large and consistent group of girls who were taken through the course by Syed Fadhil Milani and awarded certificates upon its completion.

She would maintain the best of akhlaq (manners) and Islamic character, regularly praying salatul leyl (night prayer) and striving to do all that would bring her closer to Allah (swt).

Indeed Kothar continued to serve the Ahlul Bayt and her community at any opportunity. She is also recognised by some as „Sister Kokopops‟ on the CYC forums which she helped moderate, encouraging the youth to discuss issues of religious and social importance in an Islamic setting.

After completing her secondary education at The Ellen Wilkinson School for girls, Kothar went on to study Pharmacy at The University of London School of Pharmacy where she graduated with her MPharm degree in 2007. It was at university that she met one of her best friends with whom she tried to establish an

It was while Kothar was working at a pharmacy in London that she was diagnosed with cancer. She was happy to be able to use layali al-qadr (the Nights of Power) in supplication but it was not long after that Kothar began to feel weaker, and recited her shahada (declaration) just before going into a coma.

Two days before Kothar‟s departure one of her best friends had a dream that she had seen Kothar in white clothes, with noor (light) radiating from her face, telling her “it‟s for the best”.

Through tears and confusion, her friend was touched by the strength of Kothar‟s piety that extended to reassuring her friends in her time of difficulty.

The coma lasted a month whilst friends and family prayed hard for her recovery, left her messages on her Facebook profile urging for her to come back, but the sad news began to disperse in the early hours of the 5th of November when Kothar, at 23 years of age, had been chosen by her Lord to return to Him. Those by her side had seen her hands turn up in prayer as she smiled in her final moments.

We pray that Kothar is in a better place, where she may drink from the fountain of kothar (in heaven), close to the Ahlul Bayt whom she strived to serve.

Kothar leaves behind her loving parents, two sisters and two brothers.

We pray that Allah can give her family and friends the patience and strength to endure these difficult times.

Please recite Surat Al-Fatiha (Quran; Chapter 1) and dedicate its reward to the memory of Sayeda Kothar al-Jawadi al-Musawi. 

Part of the advertising poster for the Aqaed Course organised by the Noor Al-Zahraa group which Sayeda Kothar helped to establish.

28 ● Voice of Unity ● Jan - Mar 2009

www.voiceofunity.com

Profiles

Aerosol Arabic: Urban Islamic Art Ali Joudi Graffiti often invokes images of vandalism and violence. Despite wide popularisation of this art by the likes of Banksy, negative connotations surrounding graffiti still survive but they did not deter Mohammed Ali, a Muslim born and raised in Birmingham.

divine meaning contained in the book of Allah (swt). Islam can be slick, stylish and charismatic too. The colours and shapes reflect the energy of the urban Muslim living in the West.”

His work has been on display at galleries and exhibitions ranging from Bradford

Mohammed says he was inspired by the 80s New York graffiti movement and whilst studying multimedia graphics at university, he rediscovered his faith and started using his creative ability to connect communities. His work fuses Western street art with Islamic calligraphy to produce a unique blend of both Western and Islamic influences, referred to as Urban Spiritual Art. “I wanted to take an art form that belonged on the street and connect with ordinary people through the

to Sydney, from Copenhagen to Abu Dhabi, as well as being on display via unique public murals. One such mural in the Bronx neighbourhood of New York commemorated the tragic death of nine children from the Mougasa and Soumare families in a fire. Supported by the Arts Council of England it attracted significant media attention and most importantly supported the families who lost their loved ones.

Mohammed regularly gives seminars and workshops at universities, schools and colleges. His sessions look at the history of Islamic art and graffiti as well as having a practical element. His passion of taking art to the people to make it more accessible lies in the universality of the language of art indeed, it is a powerful medium which he is utilising to reach the masses. 

Part of the memorial mural in the Bronx.

www.AerosolArabic.com

Young Muslims’ Advisory Group Aziza al-Yassin The Young Muslims' Advisory Group (YMAG) was an initiative proposed by the British government to help them gain a better understanding of problems facing the young Muslim community.

The goal is to address violent extremism, issues of identity and political apathy, all of which culminate in a negative representation of Islam in the media, and ultimately the isolation of the Muslim community.

The recruitment campaign attracted over 150 applications nationwide, of which 40 were chosen to attend a residential course where they would be further assessed until the final 20 were chosen. Panel discussions saw the likes of Hazel Blears MP, Ajmal Masroor - Production consultant for Channel 4 - and Gill Hicks - a survivor of the 7/7 terrorist attacks in London. www.voiceofunity.com

Following a tense few weeks of waiting, 22 candidates (20 just wasn‟t enough for the judges!) were invited to the official YMAG launch in the Department for Children, Schools and Families. In the presence of four ministers including Hazel Blears, Sadiq Khan and Ed Balls, the advisory group were reassured that their views were of utmost importance, ready to be heard and acted upon.

The initiative was quick to attract media interest, both from the critics, as well as those who welcomed it. Many believed it would serve as no more than a „talking shop‟, something which the government would use to tick off a few boxes and no more. However, though still in its early days, each of the youth have aspiring ideas for an agenda that they would like to tangibly see benefiting the Muslim community and British society as a whole.

Concerns about representation were

also highlighted with the group being selected rather than elected, however the opportunity to join the group was open to all, therefore eliminating the discrimination of selection.

As long as Muslims continue to stigmatise those with any link to the government, it will remain difficult to foresee a future in which the government is able to meet the needs of Muslims most effectively. An open mind is therefore perhaps the best stepping stone to start on, whilst remaining cautious and bearing the benefit of our community at the forefront at all times. 

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Reviews EVENT

Eid in the Square 2008

Fatima Abbas TRAFALGAR SQUARE, LONDON 11TH OCTOBER 2008; 12.30PM - 5.00PM

The sight and sounds of children playing with painted faces, the sun beating down on a hubbub of activity and enjoyment. A stage swathed in rich fabrics was set beside Nelson‟s column, showcasing a variety of Islamic acts with origins from all over the Muslim world.

Set around the Column was marquees featuring the most prominent Muslim charities Islamic Relief and Muslim Aid, both fundraising and providing children‟s entertainment. Muslim news and Islam Channel also publicised their work. Islamic businesses also exhibited, with exquisite paintings, Hijabs and other Islamic goods on sale, none were remarkable or beyond the norm. This was the display of talent, diversity of culture and solidarity that is Eid in the Square that celebrated Eid al-Fitr after the end of the holy month of Ramadhan.

Amir Awan, North London singer and songwriter started the proceedings, lulling the crowd into a reflective state with his spiritual lyrics and soft,

melodious voice. Pearls of Islam provided a different tone. Seated on stage in front of two traditional drums their presence was humble yet their voices commanded respect. The female duo blended rhythmic words, poetry and rap to drum beats. Covering the square with lyrics and conveying the feeling behind their prose.

Sajid Ahmed Khan provided a traditional slant to the proceedings.

Harmonium, Tabla, Dholak and Sitar merged their voices into one to sing the praises of Allah in the form of Qawwali, a traditional devotional music from the Indian subcontinent.

Followed by the North African Abdel Kader Saadoun and his group „Takalid‟, a faster and more elated drum fusion to the Mandolin and other traditional „Rai‟ instruments, working the crowd up into a furore and putting smiles onto many faces he showcased his talent with various instruments in celebration of Eid. Labbayk, the London Nasheed group outraged the crowd when it was discovered due to a technical fault that they were lip-syncing to a recording of their Anasheed. Their impressive voices deflated once the lie had been uncovered, completely neglecting to redeem themselves by rejecting the recording and singing a capella they defiantly continued to lip sync.

Khaleel Muhammad provided a more original take on the Nasheed genre, mixing a soulful R‟n‟B voice to percussion so effectively in his work that praised Allah (swt) and was a hit with old and young alike.

Performance by Abdel Kader Saadoun and „Takalid‟ at the Eid in the Square celebration

30 ● Voice of Unity ● Jan - Mar 2009

The proceedings were closed by the decade old and well established artists Aa‟shiq Al-Rasul (Lovers of the Prophet) whose popularity amongst the Muslim ummah (nation) was reaffirmed by the level of cheering.

BOOK

A History of Political Trials: from Charles I to Saddam Hussein

Hassan Joudi

BY JOHN LAUGHLAND (2008) PETER LANG LTD.; 315 PAGES; £12.99 ISBN: 978-1-906165-00-0

Remember Karadzic? That grey-haired Bosnian-Serb politician who was captured in July 2008 and put on trial before the International Criminal Tribunal for the former Yugoslavia (ICTY), a body of the UN. That story has long fell off the news headlines, but it would have been the next chapter in John Laughland‟s book “A History of Political Trials” which was published only weeks earlier in April 2008.

The trials of heads of state for crimes like genocide or crimes against humanity is a relatively new phenomenon, the first example being Charles I of England in 1649 after the English Civil War (Chapter 1) and the most recent - until Karadzic was arrested was Saddam Hussein in 2006 (Chapter 18). While books have been written about specific trials, Laughland‟s book is the first of its kind because it analyses all 18 trials in this 350 year period, devoting a succinct chapter to each, and identifies many common themes between them. www.voiceofunity.com

Reviews Laughland differs from the prevailing orthodoxy that these trials bring accountability to brutal kings, dictators and war-time leaders.

Instead he sees them as political acts hiding behind a judicial process, a mechanism by which the victorious side establishes its legitimacy as the new regime after a war, civil war or revolution. There is a wealth of historical precedent which is often overlooked by modern political observers, and Laughland uses them to make some very valid comparisons.

Denying the legitimacy of the court was a common case for the defence through most of the 18 trials, co-operation between the government, judges and prosecution were often much more than an ordinary criminal court would tolerate and there is the inescapable fact that a defendant has not once been found innocent.

Interestingly the book consistently shows that the trial of heads of state has always had ulterior motives other than simply achieving justice, and through the problematic use of retroactive legislation, Bill of Attainder and “special” tribunals, these trials often broke the laws they were attempting to enforce.

However some of his arguments are weak because they are based on his opinion more than historical fact.

More significantly he fails to distinguish between trials which were a blatant abuse of the judicial system to settle scores against political opponents, like the case of French general Pétain (Chapter 5) or overthrown Argentine generals (Chapter 13), and those where the trial was a genuine attempt at reconciling with the past, although admittedly even this distinction is subjective.

After reading through the book one wonders how future political trials such as that of Karadzic - and other potential dictators in the dock like Syria‟s Bashar al -Assad or Zimbabwe‟s Robert Mugabe - could possibly unfold. www.voiceofunity.com

This book is an intellectually stimulating read for anyone interested in philosophical concepts like sovereignty and justice. It also provides an interesting perspective on the current trend towards political super-states where the notion of a sovereign nation state is becoming increasingly less relevant in a globalised world. The Introduction and Conclusion chapters alone provide a fascinating discussion on these topics.

CD

Karbala: The Unspoken Word (Volume 1)

ontheD PRODUCTIONS; £5 (+£1.49 SHIPPING) RELEASED 26-DEC-2008; 1 DISC; 15 TRACKS

This much anticipated debut album is unlike anything seen or heard in the Shia Muslim community of late. The young team at ontheD blend clever poetry and word play whilst maintaining a hold onto the younger listeners.

The album is heavily influenced from hip-hop and the spoken word, but don‟t let that put you off, this album really does have something for everyone.

The tracks in the album are perfectly ordered, yet all vary in style. „Baynol Haramain‟ probably one of the more powerful tracks in the album, sent shivers down the spine, and the tagline „my heart is Baynol Haramain…

Abbas and Hussain‟ is very memorable. Two tracks of particular merit are „In My Dream I See a Monk‟ which reflects the story of the Monk of Aleppo and the other „Bazaar‟ which is a first person of narrative of a bystander.

Clearly ontheD are willing to take on the critics with their vision of bringing Karbala into a new light via a new medium. The album concludes on a tear jerking climax „The Killing‟ which is the perfect ending to this creatively written and produced album.

Track listing: 1. Intro 2. This is Karbala 3. Baynol Haramain 4. Prostration 5. In my dream I see a monk 6. Past tomorrow 7. Voicemail 8. Euphrates 9. So we would stand 10. Free/Hurr 11. Who‟s Sain?

12. The truth they say 13. Bazaar 14. Too great to be contained 15. The killing

It is evident that they wanted to produce media which isn‟t just for Muslims, but for anyone who appreciates literature and poetry. ontheD say they want to push boundaries, challenge traditions and bring Islam into the new era, a new phase.

Artwork accompanying the album

The album cover and art work is quite different from the mainstream and immediately breaks the traditional mind-set Shia Muslims have been accustomed to. Instantly the intro grabs your attention and makes you smile with curiosity, leading the listener from one track to the next.

The album features artists from across the UK and USA and is available for purchase online at www.onthed.com.

80% of all profits will be going to the Lady Fatemah Charitable trust: www.ladyfatemahtrust.org Jan - Mar 2009 ● Voice of Unity ●

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