issue 26 vol.3

March/April 2015

What if we had a Muslim Manifesto?

Children and mental health

Communication with God

The mosque of Fatima

2Disclaimer: Where opinion is expressed it is that of the author and does not nec-essarily coincide with the editorial views of the publisher or islam today. All infor-mation in this magazine is verified to the best of the authors and the publishers ability. However, islam today shall not be liable or responsible for loss or damage arising from any users reliance on information obtained from the magazine.

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Editorial team

Back CoverThe Koski Mehmed Pasha Mosque17th century Mostar - Bosnia and HerzegovinaThe mosque was seriously damagedduring the war in the 1990s and waslater restored.

March / April 2015

Issue 26, Vol. 3 bi-monthly magazine

islam today magazine intends to address the concerns and aspirations of a vibrant Muslim community by providing readers with inspiration, information, a sense of community and solutions through its unique and specialised contents. It also sets out to help Muslims and non-Muslims better understand and appreciate the nature of a dynamic faith.

Managing Director Mohammad Saeed Bahmanpour

Chief Editor Amir De Martino

Managing Editor Anousheh Mireskandari

Health Editor Laleh Lohrasbi

Art Editor Moriam Grillo

Layout and Design Innovative Graphics

Batool Haydar

Cleo Cantone

Frank Julian Gelli

Hannah Smith

Harun Yahya

Julia Khadija Lafene

Rashid Rose

Sabnum Dharamsi

3From the Editor

5 A long road ahead

Life & Community 6 Children and mental health

The number of children with mental health issues has reached alarming pro-portions Sabnum Dharamsi asks why and suggests some answers

10 Raising thinkers not thoughtUnderlining the importance of independ-ent thinking, Batool Haydar advises parents to consider a different educational approach in the relationship with their children

14 Lofty Proportionality: Is raising the skyline the way to go?The desire to build ever taller buildings out of steel, glass and concrete is ques-tioned by Cleo Cantone who believes that we should seek inspiration from our past

Art18 In the Spotlight

Playwright - Rohina Malik

19 MasterpiecePainting - Helen Zughaib

20 AddendumIllustrator - Yusef Abdul Jaleel

The Place to BeNatural History Museum

HeritageThe Conference of the Birds

21 Medium PhotographyThe Horsehead Nebula

PaintingMasked Man

Opinion22 Is Democracy the modern

Colonialism? Western style democracy is failing to ad-dress the needs of the poor, but continu-ously demands the world adopts it, argues Rashid Rose

4Cover26 What if we had a Muslim

Manifesto?With Muslim communities coming increasingly under pressure in Europe and the UK, Hannah Smith believes that the time is now right for a new phase of Muslim political engagement

Faith30 It is in your power to attain

goodnessTrue goodness is an elusive concept that is becoming hard to find in todays society. Haroun Yahya believes that a true adherence to the faith of Islam can help us achieve true goodness

32 Communication with GodThere are many ways in which we can interact with our Creator. Julia Khadija Lafene gives us some insight on how we can converse with our Merciful God

Interfaith 34 St Bernadette of Lourdes, a

bringer of Hope St Bernadette believed she saw the Virgin Mary at Lourdes. Today her visions still work miracles of healing and hope, says Frank Gelli

Health

38 Eat right for your typeA diet based on blood group type may be the answer overweight peopleare for. Laleh Lohrasbi explains

Places42 The mosque of Fatima

One of the daughters of Imam Musa Ibn Jafar Al-Kadhem(a) is believed to buried in Baku Azerbaijan. Islam Today takes a look behind the legend of Fatima

What & Where46 Listings and Events

Commentary (Tafseer) of the Holy Quran

Poetry and Exile in Works

Approaching Islamophobia from a Human Rights Per-spective

Ways of Writing in Medieval Islam

The Islamophobia Awards

Rediscovering Hadhramaut: Paradigms of Research

Diversity in End of f Life Care

Negotiating covenant, Prophethood and redemption in the Quran

Saverah Women Expo

Challenges and Opportunities: British Muslim Women and Maktab Education

Glossary of Islamic Symbols The letter (s) after the name of the Prophet Muhammad(s) stands for the Arabic phrase sallallahu alaihi wasallam, meaning: May God bless him [Muhammad] and grant him peace.

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

5If we take into consideration the events of the beginning of the year, as an indicator of what to expect in the subsequent months, we can

conclude that the Muslim community in the UK and the rest of Europe is in for a rough ride. Demonised for the despicable acts committed by a few, the majority of the Muslim community finds itself, once again, at the receiving end of a relentless media campaign putting on trial Islam and all its followers. Another crisis? It certainly looks that way. But should it necessarily be all doom and gloom?

If we look at the history of the Muslim communities in the UK, we can see how it has often been the response to a crisis that has provided an opportunity for positive or negative changes. The British Muslim communitys interaction with governmental bodies has been long and slow. Early Islamic institu-tions were only marginally interested in issues related to ethnic minority communities. They were centred mainly around the activities of mosques that began to appear soon after the 1962 act on immigration, which resulted in the reunification of families on British soil. For a long time Muslim organisations that attempted to establish a public profile did it primarily in the cultural context rather than the religious one and they rarely negotiated with local government institutions. The case of religious education in British schools is one good example. It was during these initial contacts that both sides came to know each other and started to develop

some forms of mutual understanding.

The example of the Muslim Liaison Committee of Birmingham back in 1983 would provide one of the first examples of how positive action by a joint pres-sure group to steer the local authority in a favourable direction in matters of reli-gious education would have nationwide repercussions. In the last half century, perhaps the most significant event which mobilised Muslims in the UK, on a single platform, was the Rushdie affair. Muslim pressures started, as usual in a very casual way - but soon frustration within the community began to build up. In the absence of any public reaction, coordination efforts increased across the country. It was only then that national institutions began to take the Muslim community seriously. First the Home Secretary and then the deputy chief of the opposition gave speeches, to members of the Muslim community in Birmingham Central Mosque. At the same time, the media suddenly became aware of the evolution of a Muslim community, with Islam being raised to the top of the agenda of correspondents dealing with communities or religious affairs. Despite the outcome of the case, the community demonstrated the ability to come out of its shell claiming a platform in the public arena. There have been many challenges for the Muslim community post-Rushdie, but what made the reaction of Muslims much more newsworthy was the fact that Muslims had gradually abandoned their cultural identity and started to claim a new culture as British Muslims. In a sense this transformation was the greatest challenge to British society

resulting in the intensification of the activities of an Islamophobic mass media that had identified a religious minority to oppress and bully into submission.

In the cover story of this issue Hannah Smith talks about a possible scenario to take Muslims out of the current quagmire and set them on a course to reclaim their rightful place within British society. Hannah speaks about a new initiative undertaken by a Muslim group which set out to produce a Muslim Manifesto in the wake of the next general election in May. She believes this might be a move in the right direction in providing a rallying point for a disunited community to come together. Is this wishful thinking? Only time can tell. The fact that there is a need for a proactive strategy is all too obvious and as the first generations of Muslim leave their place to the second and third generations the new element will need to think and act taking into consideration local realities and mentalities and engage in the political process with a new-found confidence, hope and the understanding that there is a long, hard road ahead of us.

A long road ahead

EditorFrom the

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With mental health disorders rising among children, Sabnum Dharamsi underlines how correct parenting at an early stage can provide a healthy future for our children

7I sometimes feel that childhood has lost its former innocence. Gone are the days of children happily playing outside, discovering the glory of life,

restricted only by teatime curfews and pocket money limits. And now it seems that all we speak about is iPads and protecting children from abuse. It feels stressful to think about all of this - and surely childhood is still idyllic. Arent kids just still kids?

Well, unfortunately the answer is no, but also well, maybe. Let me explain.

Consider the following statistics:

y Three children in every classroom has a diagnosable mental health disorder (and thats just those who have been diagnosed)

y One in five young adults show signs of an eating disorder

y One in 12 deliberately harm themselves

y Nearly 80,000 children and young people suffer from severe depression

Its worrying. While these statistics do not represent every child, we do know that the culture that children live in can also be a stressful one. Why is that? And is there anything that can be done? And can we ever go back to a time when childhood is what our hearts tell us it ought to be?

First we have to understand the term mental health. If we break down the words mental health, its easier it simply means well-being of the mind. So the work of a counsellor, alongside other mental health professionals, is to support that. Unlike when you go to a medical doctor, when the emphasis is on your physical state, a counsellors emphasis is on the inner state of a person although as all medical prac-titioners will tell you, the inward and outward state of a person are intimately connected.

It is difficult to determine why chil-drens lives are so stressful; studies have identified increased stress from bullying, anxiety over future prospects and school performance, a 24/7 online culture, body image pressures and family breakdown as well as poor economic conditions. And whilst difficulty is a part of everyones life, including that of chil-dren, its clear that some children are really suffering. Maybe they always have. Maybe we are just recognising it better. But in any case, whilst a part of me still does very much believe that childhood can be and often is a beautiful part of life, I do want to raise awareness about

this issue.

This is because if you are aware, you can find help or address things before they get worse. Most of us get very protective over children. If they fall over, and bruise their knees, we cradle them, give them plasters and kiss their pain better. But mental health is a hard subject to even contemplate and when it comes to applying these words to children, its even harder. We dont like to think about these young minds being damaged or hurt in any way. And when things are hard to think about, we sometimes ignore or avoid things we really shouldnt.

So whats going on inside your childs mind? Its so important to get to know

your children. A big part of this is to recognise that they have a lot going on inside them. Its easy to forget that while children may not articulate or even understand their feelings in the way that adults do, it doesnt mean they dont feel. So the first thing to do is to look out for how your children are feeling.

Secondly, its important that you teach your child about feelings. Not just difficult ones, nice feelings too. Talk to them. Even young children can under-stand if you explore their feelings with them gently. So reassure them if they are hurt, explain to them if you shouted

because you are tired, and show them love and appreciation. Treat your children fairly, with affec-tion, and compassion. I love this advice from Imam Ali(a): It should be your aim to display more kindness towards your child than the kindness that he displays towards you.

This kind of parenting can have a lifelong impact, because it is in childhood that we establish patterns of how to deal with those feelings. Consider your own past feelings for a

moment; how were you taught as a child to express love? Was it through physical signs of affection (a kiss or a hug) or perhaps through more mate-rial methods (food or money)? If you compare this with how you show and receive love now, youll probably see some connection. In fact these child-hood ways of being are so powerful and run so deep that they form the way we see the world what psychologists might call internal constructs.

Now take a difficult emotion, like anger; its normal in certain situations, but some children have learnt to express anger aggressively. Others have learnt to repress anger. Negative forms of anger expression in children have been associated with a number of negative

7

8health and mental health outcomes, including elevated blood pressure, psycho-somatic symptoms, poor perceived health, depression and aggression. So we have to be really careful how we parent it sticks.

I believe what makes the most impact is when parents are able to model ways of expressing a range of feel-

ings and ways of being that are healthy. Modelling or walking your talk - is really important for children because this is what they really absorb, rather than what you tell them. As Imam Ali says: For sure, the heart of a child is like fallow ground: whatever is planted in it is accepted by it. A recent study (data tracking 9,000 people from

7KUHHFKLOGUHQLQHYHU\FODVVURRPKDVD diagnosable mental health disorder (and thats just those who have been diagnosed) 2QHLQYH\RXQJDGXOWVVKRZVLJQVRIDQ eating disorder 2QHLQGHOLEHUDWHO\KDUPWKHPVHOYHV 1HDUO\FKLOGUHQDQG\RXQJSHRSOH suffer from severe depression

9birth) has concluded that: by far the most important predictor of adult life-satisfaction is emotional health, both in childhood and subsequently. It is even more important than if they achieve academically when young, or acquire wealth when older. And as a counsellor, the link between childhood and adult-hood seems so obvious sometimes; Ive seen people go through similar events yet the way they respond to them is completely different and therefore their experience and expectations of life are

totally different. If you are a parent reading this, you may feel getting it right is a million miles away, as you struggle to pay the bills and just get some dinner cooked before the mad rush of getting ready for bedtime and prepping for next days school. I think then its helpful to remember that Islam is all about balance:

Thus we have appointed you a middle nation, that you may be witnesses for mankind. (Quran 2:143).

Finding this balance is something that I think we learn as we go along, not just something that just happens once and for all. But also, one aspect of balance that we so easily overlook is to take pleasure and enjoyment in life and in children. Sometimes we try so hard, that life itself becomes a chore. I find it so reassuring to be reminded:

God has created for your enjoyment everything on earth (Quran 2:29)

Life is a challenge, but childrens hearts and those of their parents - are precious and need to be taken care of. Learning how to be emotionally healthy yourself is one aspect of balance telling yourself for example, that its not wrong to give yourself a break, take time out and enjoy life as a family and for yourself. Create times when you can have those golden rewarding moments, whether its laughing over the simple things that happen, playing games in the park or talking about a verse in the Quran. Thats paying attention to mental health too and it neednt be all doom and gloom.

Sabnum Dharamsi is a thera-pist and co-founder of Islamic Counselling Training.

$UHFHQWVWXG\GDWDWUDFNLQJSHRSOHIURPbirth) has concluded that: by far the most important

predictor of adult life-satisfaction is emotional health, both in childhood and subsequently.

10

Raising ThinkersNot Thoughts

How successful our next generations will be depends on how we train and impart them with knowledge. Batool Haydar provides some guidelines that should help parents to raise individuals who think for themselves

11

Teaching how to acquire knowledge is an important responsibility, but what is more important is teaching children and teenagers how to think. Ayatollah Sayyed Ali Khameini.

Information is power. This has been the catch-phrase of the past couple of decades. We have been encouraged to gather as much

knowledge as possible and ensure the next generation do the same. The more you know, the more you can do, the more you can control. At least, thats how its supposed to work. In reality, information is simply data. Without the ability to use it or deduce new ideas from it, it becomes trivia that we collect to pull out of our pockets for the purpose of impressing others, much like a party trick. However, progress and growth requires a different approach to knowledge. In order to ensure that the things we learn will have an impact on our lives, our characters and on our futures, we need to ensure that we know how to think for ourselves; that we can analyse and assess the reliability of the information we receive from the many sources around us. This is an essential skill that we also have to pass on to our children if we want them to survive in the world and maintain their character and belief. One of the best ways to do this is to start early! By encouraging our children to think for themselves from a young age, we give them a gift that will help them through their entire lives.

Encouraging Independent Thought

Starting off a child on the path of independent thinking can be a scary experience; however, as the child begins to make decisions and connections, watching them grow and come into their own is a reward that only a parent can truly appreciate.

The following habits can help trigger innovative thought-processes in your child:

1. Lead by Example

It is well known that your own behaviour is the best example for your children to follow. By verbalising and explaining your reasoning behind the simple daily decisions you make, you can remove

the mystery that many a child accepts as part of adult behaviour. On the flipside, you could ask your child ques-tions about what they think and how they would handle a situation.

2. Encourage Free Play

One of the most consistent pieces of advice when it comes to nurturing creativity, inventiveness and thinking is to allow and encourage free play in chil-dren. Free play involves simply removing structure from play time. Allow children to come up with their own games, to daydream and explore in their own manner without specific instructions.

3. Allow Experience to Teach

Dont think for your children. Give them small choices and then accept and trust their decisions. Allow them to make mistakes without judging them. When things go wrong, talk about what happened, ask them why they think it happened and what they would consider doing differently next time around. In this way, you let experience and trial-and-error guide them. Dont try and protect them from the consequences of their actions or decisions.

4. Nurture Curiosity

We often expect children to be silent and obedient observers of life. In many cultures, questioning is considered rude. However, if you dont allow curiosity and the natural inclination to ask in a child, you will stunt their exploratory instincts. Give your child the confidence to ask questions - politely and within context. Let them take the initiative and follow through without interfering or trying to help them get it right.

Discouraging Dependency

A lot of our current parenting habits are actually detrimental to the growth of children. We try too hard to teach them skills and feed them information that we think they will need or will keep them ahead in the rat race. Often, out of misplaced love, we step in to save them and make things better, easier, smoother, swooping in with solutions - sometimes at simply the intimation of a problem!

12

If you find yourself doing any of the following, it may be time to step back and re-visit your upbringing strategy...

1. Hovering

Dont watch over your childs shoulder all the time. Give them room to do their own thing, to make mistakes, to get hurt and then to pick themselves up and try again. If what they do has less than perfect results, its fine! Theyre learning through the process, not in the result. By admiring and complimenting the effort, you also remove the pressure of comparison to others.

2. Relying on Passive Enter-tainment

Its so easy to get carried away with chores and duties and leave our chil-dren with the television, iPod, iPad,

Playstation or any other device that will keep them entertained. Studies have shown that even the so-called educational programmes and games will never compare to actual active involvement in activities.

If you work or dont have the time to do things at home with your child, sign them up for activity clubs or give them creative mediums to play with such

as jigsaws, 3-D puzzle sets and brain teasers. For older children, a cheap camera or camcorder could be the beginning of a career in film, or craft activities could open the door to crea-tive expression.

3. Solving the Boredom Issue

When our children complain that theyre bored, we usually try and provide them with a list of things they can do. On the other hand, our parents used to react to the same complaint with a refrain of children dont get bored. A balance between the two would be to challenge your child to come up with ideas on their own. This may be

difficult at first if your child has been used to not thinking but with a bit of encouragement and consistency, they will soon thrive on activities of their

We try too hard to teach them skills and feed them information that we think they will need

or will keep them ahead in the rat race.

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own invention.

4. The Unexplained No

How often do you find yourself saying something along the lines of Because I said so! or Im the parent and I make the decisions! Children have the ability to reason and understand, albeit at a simpler level than us.

By asking us for things, they are seeking answers as well as hoping to discover how we reach the conclusions we do. So when a child presents an unreasonable request, keep in mind that to the child there is logic behind the query. It is only lack of information and experience that prevents them from knowing what you do.

In such cases, try and get the child to figure out why you are refusing by

discussing the issue with them. Yes, they must understand that as a parent, your decision is paramount, but they also must trust that your choices are made in their best interests and not on a personal whim or with the intention of disappointing them.

Sowing And Reaping

Implementing a new way of interacting with children is a difficult process for some. We see children as ...well,

children. In actual fact though, they are all adults-in-training. Every day of their childhood is a classroom in which they are gathering the skills they will need to live the rest of their lives as constructive adults. If we manage to shift our perspective from being figures

of authority who dictate the lives of our children because we know better, to being mentors and guides who are sharing what we have learned through the years and who are willing in turn to learn from our children, we may experience a parent-child relationship deeper and more satisfying than we ever imagined possible.

Batool Haydar is a wordsmith who has writ-ten many articles and blogs

By encouraging our children to think for themselves from a young age, we give them a gift that will help them through their entire

lives.

14

Its a precarious life for the Latin American window cleaners in New York City. Dangling from dizzying heights in a gondola for $15

an hour seems a disproportionately low amount for such a potentially hazardous job. There seems to be little accountability when it comes to the architects of such tall and window cleaner-unfriendly buildings.

If building one taller than the last one appears to be the sole feat of the modern architect, some people (mostly ordinary citizens) are starting to ques-tion the validity of the mushrooming phenomenon of skyscrapers. A recent

petition by 38 degrees, Save Londons Skyline reflects this concern, alleging that a further 238 monsters are planned in the capital alone. If their banal names are anything to go by, Londons famous skyscrapers pose little threat to the worlds existing seven wonders.

According to philosopher-sociologist Henri Lefebvre, the masculine principle is responsible for the construction of phallic architecture. Gherkin, Shard, Walkie-Talikie, Cheese-Grater represent little else than massive erections to their creators egos. The last of their considerations, surely, are the cleaners and their poorly paid services to keep

these mega-galactic monoliths in pris-tine condition.

The rationale for vertical buildings and cities rests on the premise that high-density dwellings are space saving. Indeed, according to the doyen of modern architecture, Le Corbusier: Make advantageous use of the free space on the ground; preserve space that is free; magnify things by the feeling of space. With cities razed to the ground in the Second World War, Europes cities needed to be rebuilt and Le Corbusiers vision was to fill empty spaces with greenery, housing people in high-rise buildings. Opposing Auguste

Lofty Proportionality:Is raising the skyline the way to go?

Pondering over the human obsession to build taller buildings, Cleo Cantone wonders if our past can provide inspiration to move away from the disproportionate towers made of steel, glass and concrete

15

Lumires vision of the horizontal city made up of bungalows, Le Corbusier profoundly disagreed that this was a valid solution, rather it was the conquest of height that could integrate three essential elements: sun, space, greenery.

Thus if the main consideration is to save space as may well be the case in New York, can spiky architecture be justified in the vast expanses of the Gulf desert?

Rather than heeding the Qurans admo-nition: How many popula-tions have we destroyed which were given to wrongdoing? They tumbled down on their roofs. And how

many wells are lying idle and neglected? And castles lofty and well built (22:42) or Prophetic traditions about the signs of the end of the world including when shepherds compete to build tall build-ings (Saudi Arabia and the Gulf states apparently have an insatiable appetite for things vertical).

While it may be difficult to agree on what constitutes an excessively tall building,

the body known as the Council on Tall Buildings and Urban Habitat (CTBUH) defines a supertall building as one that measures 300 metres of which a percentage usually consists of vanity height, i.e. uninhabitable space (in the case of Dubais Burj Khalifa, 29% of its vertiginous height is a sacrifice to vanity).

A cursory glance at Islamic history reveals sensitivity to matters of urbani-sation, down to the finest details of which materials should be used and how they should be priced. For the Hispano-Umayyad caliphs of Cordoba, proportionality was seen as an expres-sion of beauty as these verses by Abd al-Rahman III (r. 912-961) illustrate:

When kings want to immortalise the memory of their loftiest thoughts, They do so through the language of archi-tecture. A building, when it is of noble

:KLOH LW PD\ EH GLIFXOW WR DJUHH RQ ZKDWconstitutes an excessively tall building, the ERG\ NQRZQ DV WKH &RXQFLO RQ 7DOO %XLOGLQJV GHQHV D VXSHUWDOO EXLOGLQJ DV RQH WKDWPHDVXUHV PHWUHV RIZKLFK D SHUFHQWDJH

usually consists of vanity height.

16

proportions, Reflects the majesty and rank (of its builder). (Trans. Ruggles)

The inheritor of a diminished empire and ruler of Delhi, Firuz Shah (r. 1351-1388) was not only a prolific builder but also a keen restorer of architecture fallen into disrepair: By the guidance of God, I was led to repair and rebuild the edifices and structures of former kings and ancient nobles, which had fallen into decay from lapse of time: giving restoration of these buildings the priority over my own building works.

Among his impressive list of restora-tions, he also built a Dar al-shifa (house for the sick) making no distinction as to the status of patients, bonded or free. Firuzs dedication to curing the sick is mirrored in the care he took to repair his predecessors buildings. His wish to leave an architectural legacy seems to be counterbalanced by a list of good works, signs of altruism rather than merely self-aggrandisement.

In Abdul-Fazl Allamis history of the Mughal emperor Akbar, the monarch similarly pays great attention to building practices, specifying prices of materials to prevent lack of honesty and consci-entiousness among traders. According to Allami, part of the urbanisation process includes building splendid edifices, mighty fortresses, delightful villas and imposing towers that afford excellent protection against cold and rain, provide the comforts of the prin-cesses of the Harem and are conductive to that dignity which is so necessary for worldly power.

Around the same time Thomas Moore wrote Utopia foreseeing this heightening trend: the houses in the beginning were very low, and like homely cottages or poor shepherd houses, made, at all adventures, of every rude piece of timber that came first to hand, with mud walls, and ridged roofs thatched over with straw. But now the houses be curiously built, after a gorgeous and gallant sort, with three storeys, one over another. The outsides of the walls be made either or hard flint, or of plaster, or else of brick, and the inner sides be well strengthened with timber work.

17

The roofs be plain and flat, covered with a certain kind of plaster that is of no cost, and yet so tempered that no fire can hurt of perish it, and withstandeth the violence of the weather better than any lead. They keep the wind out of their windows with glass, for it is there much used, and some here also with fine linen cloth dipped in oil or amber, and that for two commodities. For by this more light cometh in, and the wind is better kept out.

Three storeys for 16th century Europe must have seemed exotic. In southern Arabia, since pre-Islamic times inhabit-ants had dwelled in multi-storeyed houses with terraces on their flat roofs. Indeed, the so-called samsara of Yemen were six or seven storeys high. Made of baked brick and stonework, these

tall structures blended in with the surrounding landscape.

Another example of tall vernacular architecture are the mud-brick or banco constructions in Mali and the Niger Bend: the Great Mosque of Jenne, for instance, towers 20 metres above its worshippers. Ironically these tall tradi-tions are millennial and still stand the test of time. If properly maintained - and it takes a whole community to make this happen - they last. Banco architec-

ture may not be the solution for our post-modern, angst-ridden, rat-racing population but possibly something other than steel, glass and concrete could be envis-aged. As well as flexing their muscles with more sustain-able materials, architects could contemplate more sustainable solutions to deal with the ever-widening

concrete footprint of man on earth.

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

A cursory glance at Islamic history reveals sensitivity to matters of urbanisation, down to WKHQHVWGHWDLOVRIZKLFKPDWHULDOVVKRXOGEH

used and how they should be priced

18

Rohina Malik is a critically acclaimed playwright, actress and solo perfor-mance artist of South Asian heritage. Born and raised in London, Malik currently resides in the US and is resi-dent playwright at Chicago Dramatists theatre in Chicago, Illinois. Her play, The Mecca Tales will be performed for a month from mid-March. It is Rohina Maliks third play and was first written in 2011. Her first play was entitled Unveiled and is a critically acclaimed solo performance which tells the story of the post-9/11 experiences of five Muslim women. Her second, Yasminas Necklace, is also a powerful and complex story, which homes in on issues around identity and heritage.

The Mecca Tales is a spiritual journey which explores the power of ritual and redemption. The work itself centres

around five Muslim women who go on a camping trip to prepare for the Hajj, the greater pilgrimage to Makkah. As the drama unfolds, each pilgrim reveals their unique and personal reason for choosing to make the pilgrimage, a choice, for each of them that begins a spiritual journey and signals how each individual character will progress along the path, beginning a journey of self-discovery, or not, as the story unfolds. The play skilfully allows the characters to choose to reveal aspects of themselves. If they do, their journey progresses positively and goes forward.

Maliks work makes reference to the Canterbury Tales by Geoffrey Chaucer and The Conference of the Birds by Farid Ud Din Attar.. It catalogues the challenges faced by pilgrims as they travel together on a religious journey.

Each character offers insights into their ego and own personal story. Their reasons for partaking in the arduous journey unfold as they progress. Each of the five diverse women in the story slowly reveal the pain and passion which motivates them to make the journey:

y Malika, an African-American medical student, decides to undertake the pilgrimage after experiencing the death of a patient.

y Bina, the Pakistani-American wife of a doctor is seeking relief from the dark, unhappy moments which pervade her seemingly perfect, affluent life.

y For Salaam, an Arab-American born in a refugee camp, the pilgrimage is cryptic, connected to the story of three critical hours in the life of her parents - and a pen, which mysteriously disap-pears during the camping trip.

y For Alma, an Argentine-American, it is a journey of redemption to counter the anger and depression she feels toward her newborn child, born with a cleft palate.

y Grace, a white American convert and leader of the group, uses the hajj as an act of service assisting pilgrims to make the voyage year after year, while busying herself in order to hide her own pain.

The search for meaning within each complicated narrative ties the stories together, making the play a complex mix of emotions, driven forward as each character struggles toward hope and away from fear. Their stories are told in a poetic and touching way allowing us to relate to and engage with each character sympathetically. Through the act of sharing their secrets and vulnerabilities, the women are able to lighten their individual loads of sin and sadness, emptying out of themselves in preparedness to commune with God.

Malik has recently been awarded the Y Award with the Evanston YWCA for her work to end racism and empower women.

The world premiere of The Meccan Tales is 13 March to 12 April 2015.

Art Editor Moriam Grillo

In the Spotlight Playwright - Rohina Malik

19

I am an Arab American, born in Beirut, Lebanon. I also lived in Kuwait and Iraq with my family, Though I am an Arab American, I feel that my background in the Arab world provides me with a platform to address issues that affect both women. - Zughaib

Helen Zughaib was born in Beirut, Lebanon, and lived most of her life in the Middle East and Europe before moving to the United States and receiving a Bachelor of Fine Arts from the College of Visual and Performing Arts at Syracuse University.

Zughaib works primarily with gouache on canvas or and ink on board. Her recurring themes are portraiture, still life and landscapes. While the latter two remain apolitical, she uses portraiture as an area to discuss gender, equality and cultural ideologies.

With much of the media focused on negative stereotypes of Muslim Arabs, especially Arab Americans, I began to work on a series I call Changing Percep-tions. In these paintings, I use the black abaya and veil, juxtaposed with elements from recognisable Western artists such as Picasso, Mondrian and

Lichtenstein, to create a new vision of the abaya, so often misunderstood in the West. - Zughaib

Zughaib believes that art is one of the most important ways to help shape and foster dialogue and positive ideas, and this is apparent in her work. While her landscapes and still life studies carry strong Middle Eastern cultural themes they are also made palatable to a broader audience through their lively use of colour. Zughaib uses her portrai-ture to tackle complex social issues.

Blue Abaya Driving is one such piece which caught my eye. A painting that Zughaib says is about freedom and giving power to women, silently responding to the cultural inhibitions in some lands that do not permit women to drive.

Throughout her work, Zughaib mixes familiar Western motifs with the tradi-tional Islamic abaya in an attempt to bridge East and West and confound prevalent stereotypes. Zughaib says the abaya represents tradition, modesty and a sense of comfort and shelter, and is not seen by those who wear it, as a restricting or inhibitive garment

as is often implied. She believes it is a personal choice that has helped women to feel less objectified. Malik frequently uses the apparel in a conversation which is continued throughout her work, constantly asking the viewer not to judge by outward appearance alone.

Interestingly, her palette is more Euro-pean than Middle Eastern with hues remaining bold and, in her portraiture, reminiscent of western art. There are polite allusions to Matisses cutouts and Mondrians use of primary colour and geometric form, weaving together East and West, as a symbolism of shared identity and dialogue.

Helens works are a stark reflection of her Middle Eastern background thrown against her experiences of living in America, allowing her to remain an observer of both cultures and a resounding voice of a modern art move-ment that unifies a variety of themes and ideologies.

Zughaibs work has been widely exhib-ited in galleries and museums in the United States, Europe and Lebanon.

MasterpiecePainting - Helen Zughaib

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Yusef Abdul Jaleel is an African-Amer-ican Digital Media Artist.

Jaleel has over 20 years of experience in digital print production and currently specialises in vector based illustration. He uses geometrical primitives such as points, lines, curves and shapes, which use mathematical expressions to repre-sent images in computer graphics. With this, he has created a series of colourful illustrations of Muslim women in order to reflect positive representations and counteract negative stereotypes.

Covered: Celebrating Muslim Women is a series of illustrations depicting a variety of Muslim women from around the world. Jaleel says that these images were inspired to combat negative stereotypes associated with modesty and covering. The word Hijab is associ-ated strongly with not just covering, but being hidden, so it is no surprise that when seeking positive representa-tions of the Muslim woman in the media and the art world, one is often met with a void. Jaleel hopes his work will go some way to dispel this reality.

The Natural History Museum is home to the 3rd rotation of natural history artworks into the Images of Nature Gallery. This new rotation features the artworks of 18 women artists whose artworks are represented in the Musuems collections. This temporary exhibition showcases botanical and zoological artworks from the museums extensive collection. Many of the artworks include watercolours dating from the 18th century as well as works by some of the most outstanding female nature artists of our time. From detailed scientific studies to bold and beautiful botanicals, all the works displayed demonstrate the skill, motivation and determination of women in their visual portrayal of the wonders of the natural world. This gallery houses more than 110 images of nature from over the last 350 years.

The exhibition Images of Nature is on show now. Entry to the Gallery is free.

Cromwell Road, South Kensington, London SW7 5BD

Open Daily 10am-5.45pm.

Scene from the Conference of the Birds in a Persian miniature.

The Hoopoe instructs the other birds on the spiritual path

AddendumIllustrator - Yusef Abdul Jaleel

The Place to BeNatural History Museum

Images of Nature

Heritage

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Our main academic interests are science, science and science. - Shishir and Shashank

In an attempt to understand the universe better, 15 year-old twin brothers, Shishir and Shashank Dholakia have been photographing the heavens, capturing the beauty and splendour of accessible aspects of our universe by documenting incredible images of the sky, ranging from solar system to far into deep space.

The brothers are the latest winners of the Young Astronomy Photographer of the year and have used their love of science to create a phenomenal work of art - out of a cloud of gas and dust.

The famous Horsehead Nebula is arguably the most recognisable of celestial objects. And their winning image comprises the dark nebula, the surrounding red emission nebula and the flame nebula.

The brothers used their fathers equip-ment to take the image during their first trip to Lake San Antonio, from where the Milky Way is easily visible. As an avid photographer, I am stumped by the sheer brilliance of this image. The brothers used an Astro-Tech triplet refractor telescope with varying expo-sure times. And it is, apparently, these exposure times which make all the difference. They also used a variation of red, green, blue, and clear filters in front of the camera to produce a series of images, before combining them to create one full-colour image. The winning photograph had a total expo-sure time of 1 hour and 30 minutes.

Masked Man

Al Mawoud - Oil on canvas, printed by Ayman baalbaki

The Lebanese dont want to address the issue of the war, but at the same time its everywhere. I am part of a genera-tion of artists and writers who lived 20 years of it and dont have anything to say but about the war.

Baalbaki Lebanese artist, Ayman Baalbaki was born in 1975 in Odeiss, near Lebanons border with Israel. He studied Fine Arts in Beirut, before pursuing a doctorate in Paris. For me, Baalbakis work is an interesting mix of opposites. Depicting a life of an individual whose foundation has been subjected to devastation. Baalbaki was born at the beginning of the Lebanese civil war and subsequent Israeli occu-pation. His work is deeply informed by first-hand accounts and memories of the events as well as the aftermath that no doubt shaped his adolescence and fuelled his sense of identity. But theres more to Baalbakis narrative than being a refugee in his own country and suffering the traumas of war. Baalbakis paintings are expressionist in their intimation and although depictions of destruction and war, hold a sense of sweetness in them. It is as though Baalbaki is telling us that although war

ravaged his land and killed thousands of his people, many survived. And in his depictions of death, threat and carnage there is a counter narrative that lives on, one that enforces the reality of a people that overcame hardship.

Self-portrait

A people that were able to rebuild what was broken. This is evident in Baalbakis ability to tell the story decades later. Although Baalbaki presents us with dilapidation, what he is really saying is this is from where I have come. It is in this context that one can observe his bright and varied use of colour. A point which, for me, reflects Baalbaki in his truest sense, as a Phoenix rising from the ashes to live another day. Ayman Baalbaki lives and works in Beirut. He has exhibited extensively in Beirut and Paris.

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

Painting

MediumphotographyThe Horsehead Nebula (IC 434) by

Shishir and Shashank Dholakia,

USA, Aged 15.

22

Based on the current political and economic events in the world, once again we are witnessing the dominance of

the former colonial masters, Europe and the USA, joining forces and using their economic and political influence to spread their brand of democracy. In doing so they have sought to dispel other forms of democratic practice. The

USA/EU alliance argues that the world will be safer if all the nations embrace modernisation or in reality, western democracy. Consequently, those coun-tries that do not toe the USA/EU line are considered a threat to the stability of the western way of life.

During the era of slavery European nations were responsible for imple-menting the Whip or the Bible method

of coercion. Today they seek psycho-logical and ideological changes in the thought processes of those under colonial rule. The area of the Caribbean provides a typical example of such a policy.

Europe has played a significant role in using religion as an ideological base to bond European nations, helping them to become a dominant force throughout

Is Democracy theModern Colonialism?

23

the world for centuries. This dominance and influence is still today, to some extent, used to spread democracy among the nations of the world. This process is also constructed as a modern crusade waged against some nations.

Today the choices are similar. Countries are asked to embrace western style democracy or suffer the consequence, which is ostracism. The resources spent

and the emphasis placed on democra-tising countries today by the US and her allies is enormous. As oil is the key need for the US and European econo-mies, their penetration into oil-rich countries is vital. The USAs ability to establish a foothold in Middle Eastern nations has been made easy due to the preoccupation of these governments with the acquisition of wealth.

The Wests association with some of these countries is important for the stability of their economies. The USA single-handedly shifted the balance of global economic power by forging an agreement between the major oil producing countries to convince them to use the US dollar as the main currency to trade oil. In return the USA agreed to supply the oil producing

2323

7KHUHLVQRWPXFKGLIIHUHQFHEHWZHHQWKHold colonialism and modern democracy. In fact the worlds powers use the same tactics to colonise and control poor and needy nations, argues Rashid Rose

24

Glass window at St. Therese Chapel - Paris 16

25

states with military support to protect their oil fields through the establish-ment of permanent military bases. Indeed Britain has just announced plans to open its first base in Bahrain since 1975. If the agreement to use the US dollar as the primary currency for the purchase of oil were to collapse, it would bring about a seismic change in the US and European economies and would diminish the political influ-ence of the US. For example when Gadhafi refused to sell Libyan oil in US dollars and instead demanded payment by gold-backed dinar (a single African currency made from gold) he created a real problem for the US, an act which some argue may have led to his eventual downfall.

Libya is Africas largest oil producer. The Libyan regime had been sitting on massive amounts of gold, estimated at 150 tons. Gadhafi was pushing other African and Middle Eastern govern-ments to follow his example and succeeded in gaining some momentum among leading African nations to regain control over their oil. Shifting from the dollar as a single currency - could potentially bring down the world monetary system. Nicolas Sarkozy, the French Presi-dent at the time, reportedly went as far as calling Libya a threat to the financial security of the world. However, it would have been especially devastating for the US economy and particularly the elite in charge of the global financial system. A Gadhafi-driven gold revolution would have imperilled the positions of central bankers and their political and media power-brokers, stated Wile.

The collapse of Gadhafis plan did not deter others from trying to reduce the influence of US and EU economic poli-cies. One response was the creation of

the union between five nations: Brazil, Russia, India, China and South Africa (BRICS). BRICS was initially conceived in 2001 by economist Jim ONeill of Goldman Sachs, in a report on the growth prospects for the economies of Brazil, Russia, India and China which

together represent a significant share of the worlds production and population. After the first summit held in Yekater-inburg in 2009, the depth and scope of the dialogue among the member states was further enhanced (by this time South Africa had also joined the

union) and BRICS emerged as a new force in the international economic order. BRICS also became a new and promising political-diplomatic entity.

Democratisation of other countries gives the USA and her allies control over the world and will restrict organi-sations such as BRICS from functioning independently. The common approach of the USA and the EU is to provide the poorer nations with cash in the form of loans from US-led institutions

such as the World Bank and the IMF. This allows them to maintain control in these nations. Anyone attempting to establish an alternative style of govern-ance is ostracised and falls out of favour with the US and her allies.

The ploy to deceive the world has failed. Unlike the Iraqi invasion of 1991, when the USA misled the world by claiming that Iraq possessed weapons of mass destruction today the world is on alert and is aware that the US will use any means necessary to try to destabilise the non-compliant nations in the same way it destabilised Libya, Iraq and Afghanistan.

The ultimate objective seems to get the world to embrace the Western style of democracy. The under-lying practices of western

democracy are bedded in the legacy of colonialism, once used to dominate the world. Today democracy is being used to achieve the same ends. In the colonial period the commonwealth countries were all dictated to by their colonial

masters, so what has changed? Colonialism has been replaced by western style democracy to continue the same dominance and control over the politics of these nations. Some nations are afraid to choose other styles of democracy for fear of economic sanctions.

We need to ask what these so-called democratised nations have done to

combat poverty in Africa, India, Central America and the Caribbean. The answer is very little. Millions of dollars spent by the USA and the EU on unnecessary wars has demonstrated that they dont intend to relinquish power and the dominance of Western style democratic practices.

Rashid Rose is Co-founder of the Afro-Caribbean Muslim Federation

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in these nations.

26

Forget about self-styled Islam-ists and their idiotic dreams of a British Caliphate. Or the embarrassing State-manu-

factured moderate Muslims with their neo-liberal visions of servile Muslim assimilation. What Muslims in Britain actually need is a Muslim Manifesto! And yes I do mean a political manifesto! Imagine that an independent free thinking Muslim inspired agenda that emphatically and empirically outlines the commitments we as a community

expect of our prospective candidates for political leadership. These candidates are already campaigning for your votes to empower them beyond the May 2015 General Elections and if they are not fit for purpose perhaps Muslims need to choose their own.

Lets be under no illusions about what is now at stake here in Britain - it is our very right to exist equally, in a nation that we and our ancestors have helped to build with our blood sweat and tears. But make no mistake - Muslims are

day by day, law by law, inexorably being relegated to second class citizenship.

The neo-con inspired cycle of baiting Muslims with a range of provocations from the latest disrespectful Charlie Hebdo cartoons to the roll out of full blown socio-religious and political engi-neering programmes, is simply a means to an end. And what is their end game? Well, all the evidence suggests we are being set up to become the new target for fascist right wing bigots. Muslims are, today, becoming the potential heirs

What if we had aMuslim Manifesto?

With Muslim communities coming increasingly XQGHUSUHVVXUHLQ(XURSHDQGWKH8. Hannah Smith believes that the time is now right for a new phase of Muslim political engagement.

27

of the 20th century Jewish holocaust legacy (Bosnian Muslims will bear witness as to how quickly that can happen).

Muslims must very quickly learn the art of setting the agenda and not simply being victims or apologists. It is time to go beyond predictable reactionary knee-jerk crisis management of the various institutionally inspired racist attacks against vulnerable Muslim minorities. Meritocracy must prevail and the sincere intellectual and crea-

tive capital within the communities must be acknowledged, empowered, resourced and mobilised to set a fresh proactive British Muslim Community agenda - one which takes the fight to the cowardly social engineers who lurk in the shadows of the corridors of power. Muslim intellectuals, busi-nessman, charities, religious leaders and politicians need to show some wisdom and push back against the institutional bullying. The first step towards achieving this is to sponsor

our best thinkers to define a holistic well-researched and evidence-based Muslim community vision. The next is to resource the development of a roadmap towards achieving that vision and employing professional community developers to deliver the initiative.

Given that many Muslim leaders are incredibly highly qualified in dividing their communities on ethnic, cultural, racial and religious grounds, and given their egos and vested economic inter-ests in maintaining power; it is indeed a daunting challenge. However with the grassroots now rattled by Charlie Hebdo and other counter-terror imperatives, is this notion of a collective vision realistic and achievable? The policy content of the new Muslim Manifesto says yes, unity of purpose is possible. Because all the statistical evidence shows most of the Muslim communities, rather worryingly, have common purpose in the enormity of their shared social, legal, educational and health related problems. Muslims are more than twice as likely to have poor health, poor education, poor career prospects, high unemployment, high crime rates, a negative media stereotype and they are virtually discriminated against at every level. This might just be enough to give them a point of unity in adversity. Along with the commonality of basic religious tenets and their moral and ethical values, it could provide the basis for a unified political purpose that could even reach out to other ethical Britons. But arent Muslims violent and power-crazy? I hear Middle England cry. Well, a tiny minority clearly are, but that shouldnt be a reason to let Muslims shy away from making their political demands heard. In fact, there is no better time than now for the Muslim community of Britain to throw itself into the democratic process with full force. At a time when the beautiful reli-gion of Islams reputation lies in tatters, as yet more atrocities are committed in its name, a serious democratic engage-ment may be the only way of saving our community from a bleak future. The alternative is to be marginalised even more.

I am probably not the only one who felt

28

that the Charlie Hebdo incident was the final straw, and when you count the fact that this umpteenth act of terrorism occurred in the same week as the massacre of allegedly 2000 Nigerians by Boko Haram and a cyber-attack on the US Central Command by ISIS, it felt like we had crossed some invisible threshold; that the British and European public just cannot tolerate what seems to be the persistent resist-ance of Muslims to conform to what any sane person would consider fundamental values of decency. In the last issue we heard from Sayed Kazmi, who painted an Orwellian-type future in which British and European Muslims are treated with increasing suspicion, spied on, and engi-neered to conform to a neutered state religion that falls short of the powerful values of justice and compassion that the Prophet Muhammad conveyed to us. In January we moved quite a substantial step closer to this dark reality when the

latest Counter-Terrorism and Security Bill passed through its third reading in the House of Commons, and cries to deport Muslims gained momentum across Europe.

In the face of such a great challenge,

and time quickly running out, asserting ourselves politically may be the only saving grace for the Muslim community, at least one that could stave off our relegation to the status of virtual second class citizens. A political stand may also be the right manoeuvre to persuade politicians to stop neglecting the socio-economic and cultural situation of

blighted British Muslim communities. It may succeed where hundreds of Muslim organisations have failed; to address or tackle entrenched social problems such as poverty, high unemployment and academic failure.

I believe that a Muslim Manifesto is the antidote to restore health, vitality and vigour to the Muslim community. At the end of January 2015, Muslim Commu-nity Development Network launched a Muslim Mani-festo for the 2015 General Election on behalf of all British Muslims. Following

a nationwide community consultation with leading Muslim organisations and Muslim communities across England, a set of straightforward and inclusive policy recommendations covering key issues of high importance to the Muslim community were formulated. The resulting document is a clear statement of intention of relevance

7KHQHRFRQLQVSLUHGF\FOHRIEDLWLQJ0XVOLPVZLWKa range of provocations from the latest disrespectful Charlie Hebdo cartoons to the roll out of full blown

socio-religious and political engineering programmes, is simply a means to an end.

29

to British Muslims of diverse socio-economic background, ethnicity and religious persuasion. Fundamentally it is non-sectarian and not owned by any single organisation or individual; it is a proud move forward, which could forge a more united future for the British Muslim community, historically held back by community in-fighting and organisational power games.

Currently the Muslim community with all its inherent ethnici-ties lags behind other religious and ethnic communi-ties in many areas including academic attainment, employment, household wealth, health and well-being, and crime. Muslim Paki-stani boys are twice as likely to have no GCSEs as their peers and Muslims are three times more likely to be behind bars than people of other faiths. Clearly neglecting to properly tackle these prob-lems is both holding back economic

growth and storing up trouble as these socio-economic issues lie at the heart of radicalisation and violent extremism. It is simply unacceptable that politi-cians have failed to acknowledge the real roots of radicalisation; that is the

impoverished, isolated and margin-alised inner city communities where lack of investment, ineffective secular education and high unemployment is leaving young Muslims vulnerable to the criminal cartels and simple slogans of violent extremists.

The Muslim Manifesto gives Muslims the opportunity to put pressure

on British elected representatives, including members of parliament and local councillors. The Muslim popula-tion, estimated at 2,786,635 in the 2011 census, makes up a substantial proportion of the British popula-tion approximately 4.4% - a source of considerable leverage for Muslim needs (There is evidence to suggest that the unofficial number of Muslims is likely to be significantly more than the above figures). Muslim influence is particularly great where Muslims are clustered in a number of British cities and it is estimated that as many as 40 constituencies could be determined by a Muslim swing vote. The failures of previously elected Muslim MPs and the ineffectiveness of the hundreds of local Muslim councillors has left many Muslim voters disillusioned with the notion that democratic engagement through the morally deficient existing political parties will make any mean-ingful difference. The answer is to stand

your own independent candidates in high density Muslim areas and fight on an ethical platform based on the Muslim manifestos principles! A number of prospective Muslim MPs in Muslim majority areas, frustrated at the existing political will, have already decided to do just this. It is hoped, however, that

politicians regardless of background or faith will champion the Muslim Mani-festo and ensure a brighter Britain for all.

Hannah Smith is a writer and social activist. She has a Masters degree from University of the Michigan

Muslims must very quickly learn the art of setting the agenda and not simply being victims or apologists. It is time to go beyond predictable reactionary knee-

jerk crisis management of the various institutionally inspired racist attacks against vulnerable Muslim

minorities.

30

News reports appear in both the printed media and on television every day telling of murders, acts of terror, thefts,

jealousy, child abuse, rapes, violence, injustice and torture of animals. These acts all fall under the heading of evil. But do these crimes represent the limits of evil? Or does it have a wider scope?

How is it that from being pure and innocent at birth and during childhood, a person can gradually develop a cruel and ruthless personality? How is it that he can consider acts of revenge, anger, hatred, envy, selfishness and lying as possible? Or how is it that he finds it possible to hold the idea of Who cares what happens, so long as it does not

happen to me when other peoples rights are being violated, or when they are being oppressed and mistreated and slaughtered? How is it that while murder or theft is regarded as evil, nobody regards insensitivity or apathy in the same light?

There is actually something in common between the behaviour of a bloodthirsty killer, or someone who occasionally makes concessions on moral values for the sake of his own self-interest, and a selfish person who thinks of nobody but himself. All of these actions fall into the category of evil and all are caused by an emptiness of the soul which can be described as lovelessness.

Lovelessness hardens the heart. And as

a result, those who suffer from it provide an opportunity for the internal space that should house love to become popu-lated by ruthlessness, anger and hatred. Under the influence of the ruthless spirit brought about by lovelessness, these people, who value nobody, may also become killers or thieves. When a lack of compassion pervades the heart, people become uncaring about the suffering of others. In fact, that last step is the most insidious of evils to care nothing for the sufferings of others.

Insensitivity is a deadly scourge that infests societies like a plague: it is present in a mother who has no qualms about sacrificing her own life for her children but cares nothing for the

It is inyour power

to attain goodnessHuman beings are becoming more desensitised towards the suffering of others. Haroun Yahya believes that the transformative Power of the Islamic faith can provide us with the necessary tools to achieve true goodness

3131

children of others suffering hunger and slaughter and war, or in a father who sits and watches images of violence on social media as if they were scenes from a film and then forgets all about them and goes on with his daily business, or in young girls and boys who seek to offend other normal people through their hateful views and unpleasant language. In other words, people you meet in the course of daily life can easily fall prey to this insidious evil. If asked, all these characters will proudly claim to be good people; after all, they have never killed anyone, nor stolen anything, nor taken part in any acts of violence. Yet they have also demonstrated little in the way of affection or compassion or goodness to others.

Of course, nobody enters that state of being consciously. Lovelessness, just like a cancer invading the body, has emptied the souls of the majority of people in todays society, so much so that they have become insensitive and uncaring without even being aware of it. Well then, since nobody is born evil but falls prey to the snare of evil over the course of time, can one ever be saved from it? Can one ever achieve the true goodness beloved of God?

There is only one way to achieve true goodness - faith. Faith brings with it a love of God. And the love of God has a very fine and positive effect on people. It inspires people to exhibit good morality in order to earn the approval of God.

They then begin to love with sincere intentions, solely for the sake of God, with no expectation of earthly reward. They show affection for the sake of God and are compassionate for the pleasure of God. That is because they know that God created human beings and true believers show their love of God by in turn loving all living things that are the manifestations of God.

Let us not forget that God created the world for love, beauty and goodness. That is the essence of Islam and the Quran. That is the reason why God created the universe and this world. The test in the life of this world is a test of love and becoming a good person of whom God approves. A heart filled with love will never even hurt the tiniest insect created by God, let alone offend another human being. For someone whose heart has been purged of lovelessness and pollution, being good is just as essential as food and water. Moreover, all it takes to attain the true goodness beloved of God is to live by the Islam of the Quran. As our Almighty Lord reveals in one verse, this is the only way to enjoy true goodness and please the Almighty Creator:

It is not devoutness to turn your faces to the East or to the West. Rather, those with true devoutness are those who have faith in God and the Last Day, the Angels, the Book and the Prophets, and who, despite their love for it, give away their wealth to their relatives and to orphans and the very poor, and to travellers and beggars and to set slaves free, and who establish prayer and pay the poor-alms; those who honour their contracts when they make them, and are steadfast in poverty and illness and in battle. Those are the people who are true. They are the people who have piety. (2:177)

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

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Conversation implies a two way communication, usually between two or more people - when one person speaks and the other responds. How

can we have a conversation with God, a Being so vast and ineffable? Can we

really speak to God, and if we can, how does He respond? Obviously a conversation with God is not like any other conversation; perhaps the nearest thing to it in human terms is a young child learning to communicate with

adults, but even this analogy is faulty because God is always present and ready to hear us. Communication with God is more often than not an inner process without words or gestures but it is still a two-way process, in which the

While we all hope for the mercy of God, our request for help from Him should be put in such a way as to maximise the chances of acceptance.-XOLD.KDGLMD Lafene explores the guidelines with which we can achieve this

CommunicationwithGod

33

petitioner expresses him/herself and God responds, or God communicates with His creation and creation must respond.

There are many accounts in the Holy books of Prophets and saints commu-nicating with God. These communica-tions often began with God sending an angel or communicating directly. The prophets themselves would go to lonely places to speak with God. But they never saw God with the normal eye, only through their inner eye. If God showed even a small aspect of Himself, a human being would be overwhelmed.

Ordinary human beings who are not as spiritually advanced as Prophets have been given specific instructions on how to communicate with God, through prayer, supplication, His remembrance, asking forgiveness, praise, expressing gratitude and making requests. There are both formal and informal ways of doing this. But the response of God will depend upon the state of the suppli-cant.

We must approach God with purity, empty hearts, humility and the highest expectations that he will respond to us, though not necessarily in the way we might wish. God knows what we do not know, what is good for us may not be what we think. We have been given a great deal of guidance by the Prophets, Imams and saints as to the correct way of approaching God.

The Prophet Muhammad(s) said: The difference between one who engages in dhikr, remembrance and awareness of the Divine Presence, and one who does not, is as the difference between the living and the dead.

Imam Ali(s) said: Be mindful of God and He will be mindful of you. Remember God and you will find Him before you. Go to God in times of wellbeing, and He will come to you in times of difficulties. If you ask of anyone, ask of God. If you seek help, seek help from God (see also

Quran 2:186).

The renowned saint Rabia al-Adawiyyah said: The door is open! You are running away from it by means of your actions. How then will you approach it?

Imam Jaafar As-Sadiq(a) has warned us

to maintain the correct courtesy, know whom we are calling on, realise His greatness and Majesty, and be aware that He already knows what is in our hearts.(7: 55-56)

These great souls knew that Gods response depends on the attitude of the seeker, just as a successful human conversation depends on the attitude of the participants. The difference is that in conversing with God, we are reliant upon Him.

... Indeed God leads astray whomever He wishes, and guides to Himself those who turn penitently. Those who have faith and whose hearts find rest in the remembrance of God. Look! The hearts find rest in Gods remembrance!

Those who have faith and do righteous deeds, happy are they and good is their [ultimate] destination. (13:2729)

So how does God respond to us? The Prophet said: God will not answer a prayer from a heart that is distracted. He also said we must be sure to rely entirely upon God. If we rely on crea-tion it will disappoint us in the end. For example, however safe we think our savings and investments are, they can all disappear in an instant because they depend on human agencies. But if the seeker relies on God, he will receive relief in one way or another. So if we go to the doctor to heal us, we must bear in mind all the time that God is acting

through the physician as the primary cause.

We have also been advised in sacred traditions that remembering, thanking and praising God is better than making requests, because He already knows what we need. We might have asked

for something which was harmful for us, though we might not have realised it. We might have actually received an answer but failed to recognise it. For example, I have a chronic disability which I wish to be healed. In spite of begging God to heal me, it is as if He is not listening. But I have not fulfilled the correct conditions. I am not in a

state of tawakkul, or trust; I have not reflected on the meaning of my illness or what I can learn from it. He has given me an inner answer, but so far not an outer one.

Imam Ali(a) suggests several reasons for an apparent delay in an answer from God. The response may be stored up for us in the next world; what we seek may not be for our ultimate good; we might have committed an action which nullifies our supplication. It is no use asking for Gods generosity or forgive-ness if we have not been generous or forgiving to others. In the Holy Quran, human nature is described as needy and insecure, so we need to recognise our weakness, but at the same time have trust and hope, and persist in supplication and prayer.

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

...and whoever trusts in God, then He will VXIFH KLP DQG ,I LQGHHG \RX JLYHWKDQNV,ZLOOVXUHO\JUDQW\RXLQFUHDVH

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Interfaith

of Lourdes,a bringer of Hope

St Bernadette

Visions of the Virgin Mary at Lourdes brought the simple girl Bernadette many trials but innumerable miracles of healings and hope have vindicated her, says Frank Gelli

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Providence brought me to Lourdes, wrote the noble Jewish writer Franz Werfel. In flight from the German Armies which had defeated and

invaded France in 1940, Werfel and his wife received hospitality and refuge amongst the local people in the little town by the Pyrenees. In Lourdes they found not only safety but hope. It was there and then that he vowed to write a novel inspired by the wonderful life of St Bernadette. Eventually, Werfel made his escape to America and faithfully fulfilled his vow. The Song of Berna-dette was the result, a moving book also made into a successful film.

The name of Lourdes is bound up with that of Bernadette Soubirous, an adolescent, pious peasant girl. In 1858 the town witnessed a number of wondrous, supernatural events. The Virgin Mary appeared to Bernadette in the grotto eighteen times.

Simultaneously, a spring sprang out of the earth at the apparitions bidding. Miraculous healings followed. The young girl at first suffered scepti-cism, derision and even downright hostility but she steadfastly held true to her visions. The Virgin Mary had told her that she wished a church to be built over the grotto and Bernadette spread the message. Years later the girl entered a convent and lived an obscure life of service as a simple, self-effacing nun till her death at the age of thirty-five. Today Lourdes is one of the greatest Marian shrines and places of healing and pilgrimage on earth.

How did Bernadette know that the woman who appeared to her was the Blessed Virgin? She described a young, smiling and shining figure with yellow roses at her feet. Her dress was white, with a blue sash and she wore a veil over her head, shoulders and arms. All very lovely and Bernadette felt quite ecstatic at the ladys manifestations butcould they not be simple hallucinations? Bernadettes parents were poor and she was not well-fed. Too small for her age,

she also suffered from asthma. Could not her visions be put down to a case of all too human pathology rather than celestial theology?

Significantly, Bernadette herself did not claim to know outright the identity of the shining figure. At last, she gath-ered enough courage to ask her, not once but three times: My lady, please tell me your name. Who are you? I am the Immaculate Conception the answer came.

A very remarkable response because the Immaculate Conception is not an everyday expression but a special religious title. It means that the grace of God exempted the Mother of Jesus from the stain of original sin. How could Bernadette, an uninstructed and unlet-tered person, have learnt it? Unless,

of course the Lady really had spoken those words.

Contrary to popular opinion, the Catholic Church is by no means enthusiastic about personal claims to divine revelations. She subjects puta-tive visions to rigorous criteria. For example, the claimant must be a person of genuine piety, personal honesty and sincerity. But even all those qualities are no protection against error or self-deception. Saints too can get it wrong at times: St Catherine of Siena believed the Virgin had disclosed to her that she was not conceived immaculate. However, when a vision is accompanied by miracles, supernatural events that strengthen the faith and morals of those involved, then there are good grounds for crediting its authenticity.

Quite apart from the spring, many miraculous healings medically inex-

plicable - took place in the aftermath of the Virgins apparitions.

After Bernadette was examined over a period of four years by a commission set up by her Bishop, it was concluded that she was a dignified, perfectly honest and simple soul, without guile or ulterior motive. The Bishop eventu-ally declared that her visions were not a fake. They appeared true and so the faithful were justified in believing in their truth.

Bernadette also had to contend with tricky political implications. The France of her time was ruled over by Louis Napoleon III, a lesser nephew of the great Napoleon. Before coming to the throne Louis had been a revolutionary and a freemason and under his regime there was a constant tug of war between

Catholics and secularists. That is why Bernadette was closely investigated by the local Prefect of Police. He had the cave of her visions sealed shut. They feared the girl to be manipulated by clerical, pro-Church forces and they also forbade access to the spring. Fortunately the Emperors wife, Eugenia, was a devout believer and

so she ordered the place to be opened again to the pious crowds. More heal-ings followed.

Bernadette continued to live with her parents but inevitably she had become a celebrity. She was the centre of much popular attention and morbid curiosity. It was thought advisable for her to go and stay as a boarder with a community of nuns, the Sisters of Charity at Nevers, but then a full vocation to the religious life blossomed in the girls heart. She took the three monastic vows of poverty, obedience and chastity and for thirteen years she dwelled in the convent as a simple nun, modestly and darkly.

Saints are supposed to be extraordinary people but not necessarily in the way many imagine. A story is told of a novice to the community who was looking forward to meeting the famous Berna-dette, the exceptional girl who had

[Bernadette] described a young, smiling and VKLQLQJ JXUHZLWK \HOORZ URVHV DW KHU IHHWHer dress was white, with a blue sash and she wore a veil over her head, shoulders and arms butcould they not be simple hallucinations?

36

seen the Blessed Virgin. She expected someone looking like an angel but she was disappointed when she saw a very unremarkable nun, like all others. She could not hide her chagrin: What? You are only like this? she exclaimed. The episode amused Bernadette. Yes. Only like this! she laughed.

Bernadettes health did not improve in the convent. Asthma tormented her and she started spitting blood. But she

bore it patiently and never complained. My task is being ill, she once said. She clearly was a saint with a sense of humour. She died calmly reciting

the words of that beautiful prayer, the Hail Mary. For four days after her death her body remained extraor-dinarily intact. In 1933 Pope Pius XI proclaimed her a saint and there is now a universal Feast of Our Lady of Lourdes.

By their fruits you shall know them, says Jesus on

how to recognise his true followers from false ones. The fruits of St Bernadettes work are manifest in the

when a vision is accompanied by miracles, supernatural events that strengthen the faith and morals of those involved, then there are

good grounds for crediting its authenticity.

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flourishing shrine at Lourdes, in the pilgrims, the devotions, the healings, the many miracles and above all in the faith and hope that continues to emanate from her experience. Five years ago I saw an impressive movie entitled Lourdes. It is about a young, severely disabled girl who is taken to Lourdes in search of healing. She suddenly gets out of her armchair, is able to stand, she walks: miracle! The song of Bernadette breaks out again. Alleluia! The results in the hearts of the people around the girl are not very positive, however. Jealousy, envy

spite, hypocrisythe miracle has its flip side. Later the girl unfortunately has a relapse. She sinks back in her wheelchair but her face radiates hope. She may not be cured but she is not crushed. She is not bitter, she does not despair. She still hopes. That is the true spiritual miracle the Virgin Mary can be said to have done at Lourdes.

I trust that St Bernadette would be pleased with that conclusion. The Blessed Virgin, the mother of Christ, keeps performing miracles today. Foremost, miracles of hope, like that

experienced by Franz Werfel and by innumerable others. A hope that springs eternal because it has something of the Eternal about it.

Revd Frank Julian Gelli is an Anglican priest, cultural critic and a religious controversialist, working on religious dialogue. His last book The Dark Side of England. An expos, is available on Amazon Kindle.

Eat Right

Your Type

Eat Right

Your TypeFor

38

Health

Health Editor Laleh Lohrasbi

It is said we are what we eat. However according to Dr DAdamos theory our blood group actually determines what we should eat. Laleh Lohrasbi puts his theory under the microscope

Eat Right

Your Type

Eat Right

Your TypeFor

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We are repeatedly told that if we have our five daily fruits and vegetables, eat plenty of omega 3 fish,

salads, plenty of dairy products and do regular exercise, our health will be fine. But how is it that we still feel exhausted, have digestion problems and cannot lose weight? Dr. Peter J. DAdamo, a naturopathic physician, believes he knows the answer.

Years ago Dr DAdamos controversial article Eat Right For Your Type was published in the NY Times. It claimed that blood types play a major part in deter-mining the appropriate

diet for us. DAdamo believes there is a direct chemical reaction between blood and our food intake.

Since his ideas came to light many dieticians and physicians have tried to evaluate DAdamos theory, with diverse outcomes.

Blood is made up of the same elements in all individuals, but not everybody has the same blood characteristics.

In fact the presence or absence of antigens a substance that can trigger an immune response - creates different blood types or groups such as (A, B, AB and O). Blood is made up of red blood cells (RBC), white blood cells (WBC), platelets and a liquid called plasma. On the surface of the red blood cells which carry oxygen through the body and remove carbon dioxide, there are certain antigens or proteins which vary from one blood group to the other. Antibodies which are found in plasma recognise anything foreign in the body and alert the immune system so that it can destroy it. As the red cells of different blood types have specific antigens then antibodies found in the plasma only recognise that specific antigen as safe and all other types as foreign elements. This sends a signal to the immune system to eliminate the foreign substances. That is why knowing our correct blood group is of utmost importance because in case a blood transfusion is needed, using even one unit of incompatible blood will cause a severe reaction, potentially leading to renal failure, shock, and even death.

What Dr. Ddamo suggests about food follows the same theory. He states that lectins - certain kind of proteins found in food - can act as antibodies and interact with different kinds of blood group antigens which can be harmful to the body. So it is important for each individual to consume foods containing lectins compatible with his or her blood type. Lectins have agglutinating (clot-ting) properties that affect our blood.

So when we consume food containing protein, lectins that are incompatible with our blood type antigen, the lectins target an organ or bodily system and begin to clot blood cells in that area. DAdamo claims that each

Dr DAdamo believes that eating proper food according to our blood type is not only useful in maintaining good health but it also helps in

losing weight and preventing diseases.

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blood group has unique dietary recom-mendations. For example:

Blood group O

This blood group is described as the hunter. He recommends that those of this blood group consume a higher protein diet, heavy on lean meat, poultry, fish, and vegetables, and light on grains, beans, and dairy. DAdamo also recom-mends various supplements to help with tummy troubles and other issues. He claims this group is the first blood type to have originated 30,000 years ago, although other research indicates that blood type A is actually the oldest.

Blood group A

DAdamo believes the group A, or the agrarian or cultivator, dates from the dawn of agriculture, about 20,000 years ago. He claims that since this blood type group have a sensitive immune system individuals with this blood

group should have a vegetable based diet such as a meat-free diet based on fruits, vegetables, legumes, and whole grains - ideally, organic and fresh.

Blood group B

This group is called the nomad by DAdamo, who dates its origins to 10,000

years ago. He states that this type is associated with a strong immune system and a flexible digestive system. He also asserts that people of blood type B are the only people able to thrive on dairy products; Blood group B should avoid corn, wh