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Living IslamNewsletter of the Islamic Centre of EnglandNewsletter of the Islamic Centre of England No. 77, March 2012No. 77, March 2012

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Imam Hasan al-Askari (a):Faith, Vision and Firm Will

Philosophy of Abrogation inthe Qurn

Nowruz in Islam

Living islam 77 Eng.indd 1Living islam 77 Eng.indd 1 20/02/2012 11:38:5320/02/2012 11:38:53


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LivingLivingIslamIslam

By Amir De Martino

News of Fifa ban on athletes in hijabparticipating in next football Olympic hastravelled wide and far across the mediaworld. There has been much criticismto the extent that Asian soccer's acting

president Zhang Jilong, has urged the

sport's rule-makers to change the lawsto permit women to wear a headscarf inofficial matches.Hijabs or head covering have been

banned under the all too familiar andunconvincing excuse of health and safetygrounds. They suppose there could bea risk of strangulation if the hijab tiedaround the neck is pulled in a scramble.But this patronizing argument has already

been addressed by Muslim FootballAssociations who have worked hard to

produce headwear that will perform in thesafest of way for Muslima players.Physical Olympic sports such as rugbyand Taekwondo allow Muslim women

to wear the headscarf in competition andin 2008 Beijing Olympic Games manyMuslim women athletes broke Westernstereotypes, proving that putting on thehijab is not an obstacle to excelling in lifeand sports.

Ruqaya AlGhasara aBahrain national

p r o d u c e dstunning finishin the 200 metresto become thefirst Bahrainiwomen to win an

Asian Games athletics gold medal. She

also wore hijab. It was first the Iranianteam back in 2007 to be prevented from

playing, but soon it became apparent that

other Muslim nationals would be affectedtoo.So why is FIFA so adamant?The difficult question for Fifa is how toallow everyone to be part of the game

providing equal opportunity and at thesame time uphold one of their directivesthat; any political and religious symbol bekept outside of the pitch. However it lookslike FIFA has begun to acknowledge thatthe issue of safety related to clothingcan adequately be resolved and theyare now looking at hijab as a culturalexpression rather than religious. This wayit will circumvent the ban on religiousexpression.Islam encourages building up anintegrated personality and emphasisethe benefits of sports such as swimming,archery and horse-riding, encouraging

both men and women to engage in

physical activity in order to maintainhealthy lifestyles. However, the practiceand interpretation of Islam are affected bynational, cultural and ethnic factors. Dueto religious misinterpretation or simply alack of awareness, many Muslim womenhave been prevented from participatingin sports. These contribute to Muslimwomens comparatively low participationrate.

Regardless of how athletes in hijab are

viewed, the reality is that the presenceof Muslim female athletes is on theincrease. The Beijing games has seenan unprecedented number of Muslimathletes performing in hijab and withinthe technical parameters of Islamicmodest dressing.on the track and field,Taekwondo, fencing, rowing, archeryall feature strong women athletes fullycovered up and in various types of hijab.But to see 11 players on the ground atone single time, all wearing hjiab, might

be too much specially for the secularestablishment.

Islam sees hijab asan obligatory code of

dress, not a religioussymbol displayingones affiliations.Islamic hijab has

become more visiblein the streets ofWestern countriesand is worn by ageneration of youngwomen who do soin full conscience

that they are fulfilling a Divine ordinancerather than a cultural one. These sisters inhijab are a constant reminder to a secularand human centred society that there isstill someone out there who believes in

sacred values. They challenge Westernstereotypes, proving that wearing thehijab is not an obstacle to excelling in life

and sports.The eleven members of a football team allin hijab will be a powerful testimony ofa dynamic and growing religion. It willspeak thousands of words against thosewho have tried to portray the Islamic ruleof hijab as an impediment for womendevelopment. It is our belief, that Allah(swt) does not prescribe rules that arenot for our benefit nor does He wish tolimit our development. Allah (swt) callsthe Muslim Community as the middlecommunity that stand as witness to theother communities. We do not wish toturn this sport into an arena of religious

propagation but our faith is a way oflife which embraces every aspect ofour individual and collective lives. As ageneral rule in our way of life everythingthat we do should not be in conflict withdivine rules.

But apart from this, we (both male andfemales) are encouraged to take on anychallenge we wish, be it physical ormental. When it comes to our sisters thelimitations on them is only imposed bythe inability of society to provide the righttraining facilities etc., where they can bothcompete and be true to their faith.On the international arena oursportswomen have the right to competeand aim for victory like anybody else andif the uniform they wear is not the sameas the others, as long as it does not givethem a physical advantage they should

be allowed to be there with the rest of theworld. Failure

to allow themto competewill implythat any claimof beingworld/regionc h a m p i o n

by the nextwinner would

only be an artificial one because theyhave not been allowed to face those girlsin hijab.

Living Islam is published by theCultural Department of the IslamicCentre of England.

If you wish to contribute witharticles to this newsletter pleasesend the material to:

The EditorialLiving Islam140 Maida ValeLondon W9 1QBTel: 020 76045500

email:[email protected]

By Amir De Martino

nationto relilack ohavein spowome

The ChampionnessesThe Championnessesof Faithof Faith

Edi tor ia lEd i t o r i a l



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The fourth month of the Islamic calendarcoincides with one of the reported datesof birth of the eleventh Shi'i Imam,Imam Hasan al-Askari (a). Ambiguitiesconcerning the life of the Imam extendnot only to relatively meagre issues likehistorical dates, but unfortunately, muchof his life - just as with his noble father,

Imam Ali al-Hadi (as) and Grandfather,Imam Muhammad al-Jawad (as) -has

been lost to history, and veiled from hislovers and the Ummah at large.

This sad reality is owed primarily to theheavy repression of the ruling Abbasidcaliphate. Indeed, one of the mostcommon epithets used for the eleventhImam, al-Askari (as), points toward thisfact. Driven largely by the motivationof isolating the Imam from the popular

base of his following, and by the attemptto relegate the supreme inheritors ofProphetic knowledge to obscurity,

the Abbasid caliph of the time, al-Mutawwakil, forcefully summoned Imamal-Askari (as) s father from Medina to amilitary garrison in Iraq.

Later transformed into a city that came to be known as Samarra, the location wasinitially a military outpost that housedthe Abbasid caliph, his advisors, generalsand army personnel. Naturally, withinthis context, the movements of the Imamwere heavily restricted and constantsurveillance was applied to this end. Thisstatus quo persisted throughout the life of

Imam al-Hadi (as) and continued right upuntil the martyrdom of his son.

Nevertheless, as with all Satanic plotsdevised to silence the Divine prophetsand righteous throughout history, theAbbasids scheme to somehow eradicatethe Imams from the psyche of Muslimsfailed miserably. Numerous reports havecome down to us highlighting the loftyqualities of Imam al-Askari (as), as wellas his keen and certainly crucial role inguiding and attending to the most pressingissues that affected Muslims.

One of the central themes observed inthe correspondences of the Imam tohis followers is his repeated emphasis

on fostering unity. The era of the Imamwas marked by growing confusion anddiscord amongst the Shia, at variouslevels, which was owed to the plots ofthe Abbasid caliphate. In response, theImam masterfully dealt away with theseconfusions and divisions, and defendedthe faith from the disorienting waves of

scepticism, most visibly illustrated in thestory of Ishaaq al-Kindi.[1]

This rich legacy, no matter how constrictedby historical circumstance, calls on us to pay a closer look and urges us to drawinspiration from its treasures. As Muslimsliving through a sensitive era today, the

personality and example of the Imamholds even greater significance.

Try to picture: a lonely man pulledaway from his hometown, family andcompanions, and hurled right into themidst of a military outpost as an enemy,

where every move is watched and themost basic supplies cut off. If that were notenough, one is also regularly plunged intothe dark dungeons of the oppressor whosehorrors one can only imagine. Now askyourself, what choices would one makewhen confronted by this reality?

The life of the Imam presents a perfectmodel to be emulated even whenconfronted by the harshest and cruellestof contexts. It is a practical call for hisfollowers to act with integrity and to beindividuals offirm will and determination.Selecting defeatist notions, losing faith

in Divine grace, and creating rifts anddiscord are all antithetical to the teachingsof the Imam.

Words of advice and admonitionsdelivered by the Ahlul Bayt (as) contain,no doubt, the guiding lanterns for oursalvation in both worlds, as well as thefirmest security from falling into the trapsof doubt and misguidance. Here then isone of the letters of Imam Hasan al-Askari(as) addressed to his followers:

I recommend you to fear Allah, be piousin your religion, strive for Allah, betruthful in speaking, give deposits back toits owners [regardless of whether] he is

good or bad, increase prostration, and begood to neighbours. By these (principles)Muhammad (s) came with his mission.

Associate with your kin, attend their funerals, visit their sick, and carry outtheir rights; for if anyone of you is piousin his religion, truthful in his speech, he

gives deposits back to its owners, andtreats people kindly, it shall be said abouthim: this is a Shia, and this shall please

me.

Fear Allah, be good and do not be bad!Attract every love to us, and keep anyobscenity away from us, because whatevergood is said about us we deserve it, andwhatever bad is said about us is not inus. We have a right in the Book of Allah,kinship to the messenger of Allah, and

purification from Allah that no one otherthan us claims but a liar. Mention Allahconstantly and remember death! Recitethe Qur'an and send peace and blessingson the Prophet (s), because the sending

of blessings on the Prophet (s) has tengood deeds. Keep in mind what I haverecommended you! I pray Allah to protectyou (I farewell you), and send peace untoyou.[2]

------------------------------------

References:1. The Life of Imam Al-Hasan Al-Askari, Studyand Analysis by Baqir Shareef Al-Qurashi2. Ibid.

Ali Jawad is a member of the AhlulBaytIslamic Mission (AIM).

By Ali Jawady Ali Jawad

ima m ha san al-askar i (a):imam hasan al-askari (a):faith, vision and firm w illfaith, vision and firm will



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and its ruling will be replaced by anotherverse later on.For example Allah (swt) shows thetransient nature of the ruling of the versein 4:15, the Quran states about womenwho have had an illicit relationship: ...Confine them to the houses until deathtakes them away, or Allah opens someway for them some exegesis say this waslater on abrogated by verse 24:02 .What is currently referred to when

discussing the concept of abrogation is thatthe verse was applicable for a period oftime and then another verse was revealedand cancelled the ruling of that particularverse, however the original verse stillremains in the Quran. The concept ofabrogation is clearly mentioned in theQuran where Allah (swt) mentions:None of Our revelations do we abrogateor cause to be forgotten, but We substitute

something better or similar.(2:106)3.There is no difference of opinion 4

between scholars that there are someverses which have been abrogated, mainarea of discussion which Muslim scholars

differ on is about the verses which have been abrogated, some scholars justifiedmany of the verses which others claimed

to be abrogated, stating that they do notfall into the category of abrogation.

Types of AbrogationScholars have categorized abrogation intodifferent modes or types which are: Abrogation of the verse(Recitation) andits rulings Abrogation of the verse only Abrogation of the ruling onlyEach of these categories have an

explanation and the scholars havediscussed it in depth which is beyond thescope of this article, such categorisationsand discussions pertaining to each modecan be found in the books of Quranicsciences.

Philosophy of AbrogationBriefly having discussed an introductionregarding abrogation, one might ponderthat what the purpose of abrogationwas and doesnt the idea of some versesabrogating other verses contradict thewisdom and absolute knowledge of Allah(swt)?

Based on the knowledge we have andthe philosophical arguments which provethe infinite and absolute wisdom and

Introduction

According to Sayyid Al-Khi inAl-Byan

fi al-Qurn, Al-Naskh (abrogation)signifies To have made a copy; he alsosays it means elimination and removal(Izla) (Al- Khi 2000, pp.186- 187).The doctrine of abrogation is employedand results in the suspension, replacementor annulment of one Sharia ruling

by another, provided that the latter isof subsequent origin and that the tworulings are enacted separately from oneanother(Wasti 2009, p.63) 1It has been of utmost importance for anyscholar who wants to understand theQurn that he is familiar with the scienceof abrogation, this is also supported by anincident which took place at the time ofImam Ali (as), when a man was answeringquestions regarding Qurn and he wasmixing different parts of the Qurn toanswer and he was not able to distinguish

between the abrogating and abrogatedverse when asked by the Ali(as), theImam told him that you are misled andyou are misleading other people too(Shameli 2009, p.112). 2 Ilm al-Naskh (Science of abrogation),was a discipline, developed as auxiliaryto the study of the Qurn (Ahmed 2004,

p.265).

Previously abrogation was referred to allverses which were revealed to restrict orqualify a previously revealed verse. Inreality this was not abrogation but rather atype of specification (Takhss) of a verse,in the idea that a verse was revealed to beapplied universally without any limitation,

but later on another verse was revealed tolimit the scope of what the former versewas referring to by specifying it. It isevident that abrogation does not includecases when the time for practising the lawis over, for example fasting is obligatoryonly in the month of Ramadhan, so whenthe month ends, this does not refer to

abrogation, also at times when a verse isgoing to be abrogated later on, some sortof hint is given that the verse is temporary

By Mohammad EhasanRangiha

Mohammad Ehasan

Philosophy of AbrogationPhilosophy of Abrogationin the Qurnin the Qurn



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knowledge of Allah (swt) it would beabsolutely impossible for Him to havemade a mistake in revealing some versesand after having realised the mistake,

another verse is revealed to correct it.To explain and clarify the raised questionsone could think of a society which is

progressing every day, it is evident that withthis progress and change in circumstancesthat mentality and understanding of the

people also advances. Hence in such asociety it would only be logical to replacesome laws with this advancement to caterfor the change in the society. Becausesome of the laws and legislations whichwere passed in the society many yearsago, could be indeed obsolete whenthe conditions of the society and thementality of people have completely been

reformed. Now, if we apply the same logic and principle to the laws ordained by Allah(swt) through the Prophet (saw) in theearly days of his message, consideringthe long period of the Prophets missionand the rapid change in the Arabiansociety with embracing the religion ofIslam and a complete reformation fromthe habits the Arabs had adopted from thetimes of ignorance, it wouldnt be hard toaccept that some verses could have beenrevealed at the beginning of the Prophet-hood of Mohammad (saw) and later onthey were replaced by other legislations tocater for the change in society. Or it could

be the case that a general ordinance wascommanded and was later on specifiedand its applicability becomes limited inanother verse which was revealed at alater date.Furthermore, abrogation is not a newconcept which is specific to the Qurnand Prophet Mohammad (saw) but ratherexisted before Islam, for example at thetime of Prophet Yaqb, the law was thatone could be married to two sisters at thesame time and later on this was abrogatedin the time of Msa. Or even comparing

the divine scriptures with each other, it iscorrect that they all have a unique messageand call towards the same principles,however the details and the laws whichexist at the time of different Prophets arenot necessarily the same, this is due to thedifferent times the messengers were sentand also the capacity and understandingof different nations would differ, so theywould need laws which is appropriate totheir circumstances.It is also important to note that Allah (swt)is beyond time and space, so when talkingabout different periods the verses wererevealed or the instances some verseswere abrogated, this concept only existsfor the human beings. Later and beforeare not concepts relevant to the Almighty

Allah (swt) as he is beyond time and hisknowledge is not bound by a specific

period.So the laws which are with Allah (swt) arefi

xed and what we perceive as abrogationis only virtual because we are limited by time; so when the right time for thehumans arrive, another verse is revealedif required to accommodate for theneeds of the society and to suite peoplesintellectual abilities and understandings.Therefore, the abrogation of some laws inIslam is due to the wisdom of Allah (swt)and as a result of the progression andgrowth of the society as well as to bringobedience to the Divine Orders. (Islam

News Room 2009) this is only establisheduntil the religion has reached its final and

perfect position and message.

So for that reason abrogation is onlyvalid during the lifetime of the Prophet(swt) and not after he has passed awayas Ayatllh Marifat also alludesto in his book Ulme Qrn(Marifat 1992).The nature of abrogationin religious laws could

be compared todifferent

prescriptionsgiven bythe doctor tothe patient, thedoctor being awareof the structure of human

body, prescribes differentmedicines depending onthe status of the patientand after some time he changes the

prescription to another medicine as thecondition of the patient has changes.Marifat (1992) explaining kheirin Minh

Aw Amthalh (One better or like it) inthe quoted verse mentions what is meant

by the law being replaced by somethingbetter is that if we compare the previouslegislation with todays circumstances,the law ordained today is better and if

we look at each ruling according to theirown circumstances; both laws are similar

because each of them are compatible withthe conditions of its time.Von Denffer (1994, pp.102-103) alsodraws a similar analogy as mentionedabove by discussing how the Qurnintroduced changes over a period of timeand gradually to allow the easy adaptationof the people to the new laws; this had bedone in this way since the newly bornreligion of Islam was new to Arabs anddemolished man of the habits which was

practised in Arabia, hence it would onlymake sense to be introduced gradually.Finally, it might be argued that what isthe purpose of leaving such verses inthe Qurn if their rulings have no effect

anymore? Surely it would be redundantif they are left merely to be recited.There are many reasons for this and TheLawmaker Allah (swt) is The One who

has the knowledge and knows the reason,however we could make some conjectureswith regards to the benefit of these versesexisting in the Qurn.One of the benefits would be for thescholars and people to understand thegradual progress of the Islamic messageand rulings; this would assist the jurists inthe contemporary era to use the principlesof abrogation and gradual changes insome laws depending on the situationto extract laws to fulfil the needs of theMuslim community today.

Conclusion

To conclude our discussion about the possible wisdom and philosophy behindabrogation after having explained themain concepts in abrogation it can be saidthat by no means does abrogation of a

verse imply the ignorance orforgetfulness of the

lawmaker sincethere is no real

abrogationfor Allah( s w t ) ;r a t h e r

these lawsfrom the

beginning weresubjected and

limited to time andonly it is the people

who were ignorant ofthis fact perceived them

to be absolute and unconditionaldue to limited human understandingand capacity to comprehend reality andabsolute knowledge.

---------------------------

Notes:

1- See Mhammad Hshim Kamli, op. cit.,1991, p. 2032- Allmah M,Bqir Majlesi, Bihr Al Anwr,Vol2, p. 120, Hadith no 343- Translation of Ysuf Ali4- The majority of traditionalists believethat the Qurn does contain such verseswhose injunctions are abrogated. But of theMtazilah, Ab Muslim Al-Isfahni (andhis associates) maintains that no verse of theQurn has been abrogated; rather, all theverses of the Qurn maintain their obligation.(Usmani 2009).

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The word Nowruz is a compound word;No andRuztogether mean New Day, andit is the name of the first day of the firstsolar month, when the Sun in Aries.In the original Pahlavi (ancient languageof Iran) word it means the tip of ruch orthe tip of the day. Ab Rayhn al-Brnin his definition of Nowruz says: It is thefirst day of the month of Farvardin and thereason it is called New Day is that it is the

forehead of the year ...Historians and scholars have differedabout the status of Nowruz. It is believedthat from the time of the migration ofthe Aryans to the Iranian Plateau and

bordering with the civilizations ofMesopotamia, they divided the year intotwo parts and the celebrations of Nowruzand Mehregan (harvest festival) were the

beginning of these two sections. Nowruzwas celebrated marking the summersolstice and the Mehregan was celebratedmarking the beginning of winter.

The emergence of Islam and its peaceful

dealing with other religious beliefs andrituals, including ceremonies and ritualsof the Iranian people, resulted in Nowruzto remain untouched. It was only dueto the gradual conversion of Iranians toIslam that the scale of these celebrationswas reduced.Over the time, when some customs andtraditions would be contrary to the past

beliefs, Iranian tried to rediscover theirancient characters and symbols throughIslamic characters; in another words, theymixed their Iranian traditions with theirIslamic belief.Islamic traditions associate Nowruz withthe day when angel Gabriel appearedto Prophet Mohammad (S), the day ofGhadeer and the day of the re-emergenceof The Lord of our Time, Imam Mahdi(aj). On the other hand, in Iranian ancient

belief, Nowruz is the day when the Creatorfinished the creation of the world and isthe day when Man was created.In addition to no-opposition stance ofIslam in regards to the rituals of Nowruz,and further confirmation of it, continuationof commemoration of Nowruz during theIslamic period can also be attributed to thePersians continuing interest to preserve

their ancient heritage.According to Bertold Spuler, a Persianhistoriographer and geographer; Muslims,

especially at the time of Omar II (Omaribn Abdulaziz) tried to ignore Nowruzcelebrations, but this custom was sodeeply associated with the Iranian peoplesthought and feelings that soon Nowruzsuccessfully found its own place and withthe rise of the Abbasids, and later the ShiiBuwayeds it widely spread, becoming aregular tradition in Mesopotamia.It was also celebrated in Syria, Egyptand North Africa but not regularly. Afterthe spread of Islam and its adaptation

by the people of Iran, Nowruz found itsway to expand to wider range of peopleeven amongst non- Iranian tribes, such inIndian continent and North Africa.The respect for Nowruz in Shii Islam,although not exclusive to Shia, is verynoticeable. Nowruz has been highlyregarded. Alameh Majlesi inAssamae vaal Alam has narrated one of the sayingsof Imam Sadiq (a) as follows: Withthe beginning of Farvardin, human wascreated, and this day is an auspicious day

for praying to seek dreams, to visit thenobles, acquiring knowledge, marriage,travelling and good business. In thisblessed day the sick will be cured, thebabies are born hassle free and sustenance

will increase.

Majlesi also talks about another narration

from Imam Musa Kadhim (as) whichsays: In Nowruz Allah made a covenantwith His servants to worship Him andnot to allow any partner for Him. Towelcome, His messengers and obey theirrulings. This day is thefirst day that the

fertile wind blow and theflowers on theearth appeared. The archangel Gabriel(a) appeared to the Prophet, and it is theday that Abraham (as) broke the idols.The day Prophet Muhammad (S) held

Ali (as) on his shoulders to destroy theQuraishies idols in the house of God, the

Kaaba.Regardless of the Abbasid dynasty upsand downs they managed to maintaintheir political and religious influencein the Muslim world for more thanfive centuries, and the endorsement bysubsequent Caliph has contributed tocelebration of Nowruz, its expansion andcontinuity.

Nowruz in the Safavids period adopted anIslamic pattern, so separating its ancientIranian roots from its Islamic traditionswould have been extremely difficult.

Nowruz had certain grandeur in Abbasidsand Safavids courts and Islam perfumedthe great celebration of Nowruz with its

Islamic traditions.In addition the most symbolic ritualsof Nowruz which is the preparation of

By Anousheh Mireskandari



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seven S has both ancient and Islamicroots. In his research Nowruz and thePhilosophy of Seven S Mohammad Ali

Dadkhah explains: "Number seven, is

sacred and part of the elite. The choice ofthis number in the preparation of Nowruzis very significant. In the ancient Iran thisnumber was associated with seven holyimmortals. In astronomy number seven isthe house of dreams, and accomplishingwishes is promised in the seventhabode.Alameh Majlesi in regards to theimportance of number seven says: Theheaven and Earth each have seven levelsand each level is guarded by an angel.He also says: If at the time of New Year,one recites seven verses of Quran whichstarts with letter S, one would be protected

against any afflictions.The holiness of the New Year momentsin the eyes of the people is so colourfuland real that they make pilgrimage to holyshrines of Imams and their families. Forexample in Iran people go to Shiraz forShahcheragh and Ali ibn Hamze (as); toMashad for Imam Redha (as), to Qum forLady Masoumeh (as) and to city of Rayfor Shah abdulazim (as).Although Nowruz in Iran has attained anIslamic identity, and that the majority of

population in Iran is Muslim, nonethelessthis has never stopped the followers ofother religions enjoying the celebration of

Nowruz all the same.

Nowruz InvocationUnfortunately there are no mentionsof the New Year invocation in knownsupplication books, which means thereare no reliable evidences in Sunni or Shiasources about it. But Alameh Majlesi in his

bookZad al Maadmentions the existenceof some reports in some less knownsources. One of which is the followinginvocation that is highly recommended to

be recited repeatedly.

O Moulder of the hearts and vision,O Master of the night and day,O He who changes stratagem and status,Transform our situation to the bestcondition

The above invocation at the time ofSafavids was a regular prayer for the

New Year. The fact that recitation ofsupplications or Quran and performingof prayer for the coming of a new yearactually did happen, itself, is a sign of theIslamisation of this festivity.

The concept of Eid (festivity) in IslamThe word Eid in the Holy Quran has

been mentioned only once in the verse114, chapter 5 (Maaidah).

Said Jesus son of Mary, O Allah! OurLord! Send down to us a table from the sky, to be a festival for us, for thefirstones and the last ones among us and as a

sign from You, and provide for us; for Youare the best of providers (114:5)Eid on its own is a verb; it means toreturn. Return of happy anniversaries andcommemorations are also called Eid.According to Islamic Law, Eid is a day inwhich a benefit or interest is gained anda day when a special prayer is performedand people congregate. The days of Al-Azha (Qurban) and of Al Fitr are also Eiddays.

Verse 114 of Chapter 5 (Maaidah) whereProphet Isa (as) asked for food fromHeaven is taken as the day of miracle

and that day is considered for all humanas Eid. Eid, in this verse is referring to aDivine blessing descended from heaven inthe form of a tray, or trays of delicious andedible food, so it became a sign for peopleto commemorate such day every yearand bring joy and happiness repeatedly.Also repetition and return of such dayscould return same blessings which giveus, human, another chance to makeconnection with God and rememberingHim in our hearts and by our tongues.

Islamic rituals of NowruzIn Mafatih al Jinan, which in the pastdecades has been one of the greatest

books for religious recommended actsof worship, we read that the Prayer of

Nowruz is a prayer combined of recitationof Al -Fatiha, Al-Qadr, Al-Kaferoon, Al-Tawhid, Al-Falagh, Al-Nass and manyother chapters of the Holy Quran. Itis similar to a prayer which not only

has the forms of Friday prayer but alsothe attributes of the prayers of GhadeerKhum.Mafatih Al Jinan narrates from Imam

Jafar Al Sadiq(as): When Nowruz comes,make Ghosl (ceremonial wash) , put onyour clean clothes, and fragrant yourselfwith best perfumes, so when you are free ofall other prayers, perform a four- rakaat

prayer, each rakaat one Salam and in thefirst rakaat after Sura Al- Fateha ten timesSura Al-Qadr, and in the second rakaatafter Al-Fateha ten times Al-Kaferoon.

In the thried rakaat after Al-Feteheh tentimes Al-Nass and Al-Falaq. After prayer

prostrate in gratification.As we can see the rituals of Nowruz isthe same as rituals for any other IslamicEids of which its supplication starts with

offering salutations to the messengerof Allah and his progeny and all themessengers of God.

Nowruz has always been celebrated byIranians. Its customs, despite the thousandsof years, has never been demolished orforgotten. Nowruz has been a festivitycelebrated by all the tribes, ethnic groupsor religions that existed and lived in theIranian Plateau for centuries and todaymany other countries, influenced bythe culture of Iran such as Afghanistan,Pakistan, India and even some centralAsian countries such as Kurds of Turkey,Iraq and Syria celebrate it too.



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... it is due to mercy from Allah that you deal with them gently, and had you been rough, hardhearted, theywould certainly have dispersed fromaround you (Quran 3:159)I remember how our Saturday IslamicEducation teacher helped to cultivateinside our breasts a fertile ground forthe love of Allah and now we haveto choose to act in such a mannerthat those who seek shelter andsecurity find it an integral part of our

pedagogical practice.It does not take a large investmentof funds so see ourselves purchasingthose qualities. It would only needan investment in our personaldevelopment as teachers. We mustinvest in our spiritual developmentbuilding an approach to teaching andlearning as a means of transformingthe lives of others and ourselves,becoming men and women of dynamicchange.Imagine what the Islamic academywould be like, now look at it as itactually is and see the poverty whichexists within it. And know for sure that

as it stands impoverished, out of touch,if it were populated by self-seekingand reactionary spiritual illiterates, it

would be understandable.However it is not, the Madrassah ispopulated by many who want changeand welcome it, who are in tune withthe needs of the youth and see theirrole as one which facilitates change,personal development and learning.

However we will continue to onlywonder what if, what could have beenor what was. We are like those peoplewho speak of the 800 year Islamicpresence in Andalusia, they speak of

what we had and how great thingswere, and indeed they were great times,but what about here and now? Silence,nothing but a deafening silence, Surah22, Ayah 107 of the Quran refers to theProphet as a mercy to all the worlds.This mercy which he representedif we truly are teaching Islam in theIslamic academy needs to be shown inour interaction with those who attendit. Our collective aim must be; that viathe showing of mercy it might spread,not only amongst the immediateMuslim communities but outside of

those communities too. The Prophetas the Ayah stated is a mercy to all

the worlds, I choose to interpret thisAyah as meaning, that whatever worldis inhabited by whatever creature, as

we speak of our existence and otherforms of creation within kingdoms.The mere existence of the Prophet,either as a physical reality or thespiritual heritage he has left behind. Not only for Muslims but forhumanity as a whole, if engaged withat the level of emotional and spiritualsincerity, has the power to transform,enrich and empower all, regardlessof faith, gender and social class.The contemporary scholar; WilliamChittick (1989) in his work, The Sufi

Path of Knowledge, in discussingthe relationship that needs to beestablished between the Shaykh andthe Aspirant, before the latter enters onthe path of spiritual discovery tells usthat; all Sufis agree that entering thepath without a Shaykh is impossible.If someone thinks he has done so, infact he has gone astray. This speaksof the Shaykh being aware and aliveto the realities which construct the lifeof the Aspirant, the role of the teacherwithin the Madrassah is likewise. Itis a role of enabling, allowing and

enriching. The teacher enables thestudent within the academy, to arrive

Putting thePutting theIslamicIslamicinto Islamicinto IslamicEducation:Education:EmancipatoryEmancipatoryParadigms inParadigms inthe Islamicthe IslamicAcademyAcademy

By Mohammad ZakariaBy Mohammad Zakaria(Part three)



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at an awareness of the rich humanisticnature of Islam that it is constructedon the principles of creating harmony,not destruction. That it is a healing

and a mercy, rather than a cause ofmisery, discord or terror. It allows, inthe sense that it gives permission for personal growth to take place basedon reflection. Not in isolation of thesocial responsibilities which we takeonboard as members of a society, butrather in light of those responsibilities.Fawzia Gilani-Williams, in an articleentitled, The Purpose of an IslamicSchool and the Role of an IslamicSchool Teacher, quotes Al Afendiand Baloch (1980) who describe the

Islamic teacher as; one who educatesa child according to his level ofmaturity. Such a teacher nurturesthe child to have faith in the OneGod, leading to the development of aspirit of inquiry in order to procure anunderstanding of the universe and itsoperations. The pupil is then to use hisknowledge, skills, and understandingto improve himself and the society.If this is true of the approach Islamhas to education, that it is one whichadvocates spiritual maturity and socialharmony. Why then is it that one ofthose sites of the Islamic educativeprocess, the Madrassah has worldwide become for some synonymous withhatred, pain and suffering?

Socrates, the great Philosopher, wasseen by the authorities of Athens as athreat to the established status quo, ifwe are to believe the reports of Plato.He was offered the option of publiclyrejecting his previous teachings andgoing off into exile, rather than drink

the Hemlock which would bringabout his death. In reality what wasbeing said to Socrates was teach thisway and think that way, that is bring

about in your life a double standard,live a lie. As teaching or what I preferto refer to as critical pedagogyis truly brought about inthe Islamic academy, by a teacher embodyingwhat is being taught. Iam aware that much ofwhat is touted as fallingwithin the remit ofteaching is nothing morethan personal culturalmisunderstanding of

Islam or patriarchalnarrative clothedin Islamicterminology.To teach isto reflect andto reflect is tocritically engage with ones thoughts,understandings, perceptions andpractice, something which is missingfrom many sites within the Islamicacademy. Teaching rather than beingan activity engaged in at a particulartime and within a particular place,which permits one to opt in and optout when the feeling allows.Placing no demands on the teacher eitherspiritual or of an intellectual nature, isa view of teaching which has led tothe dire straits within which much ofthe Islamic academy finds itself today.Rooted in a poverty of responsibility,foresight and ability, it is a concept ofteaching which has no place within aworld view which emanates from thedynamic which is Tawheed (Islamic

monotheism).

The Islamicacademy, ouracademy isin need ofe n l i g h t e n e dsouls to enterwithin it, to helpand assist in thereform of it, torecover a lostdynamism.Our dear friendShahid (martyr)

Dr. Ali Shariati(1986), in whatis to be done:

The enlightened thinkers and Islamrenaissance, mentions with the clarityof insight which came to typify hisspiritual reformism. He asks rhetorical

question, a question he knows theanswer to. But his knowing of the

answer does not come from andintellectualism gained withinan academy of exclusion and

reification typified by adetachment from the

realities of sociallife. He knows theanswer as innatelyas we as sentient beings know

the difference

between hotand cold,b e t w e e nsourness andsweetness,b e t w e e nlight and

darkness. He asks,Who is an enlightened soul?Shahid Shariati was an activereformism which ultimatelycontributed to his attaining adesired and welcomed station thatof martyrdom at the hands of Iransoppressive secret police force theSavak. As soon as he asks thequestion he gives a piercing answer,as both come from his soul, ratherthan being whispered it is shouted, itis loud. The shout is intentional, as itis meant to startle and stir. To bringabout shock and awe, the answerfollows on directly after the questionis asked, not giving us time to think, inour shocked state we hear the answerfrom Shariati own mouth.He states; in a nutshell, the enlightened

soul is a person who is self-consciousof their human condition in theirtime and historical and social setting,and whose awareness inevitablyand necessarily gives them a senseof social responsibility. And if theyhappen to be educated they may bemore effective and if not perhaps lessso. But this is not a general rule, forsometimes an uneducated individualmay play a much more importantrole.

To be continued/



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All about yourAll about yourMedicine cabinetMedicine cabinetWe all have medicine cabinet at home

where we keep left over medicines orover the counter drugs for emergencysituations. Most people usually do notvisit a doctor for minor illnesses like cold,flu, headaches, stomach gas or minor cuts.In such cases medicine cabinet is the onlyhope for dealing with the ailment.

What to keep in the medicine cabinetHaving some essential over the counterdrugs at hand makes home life safer forthe family and even for the guests youmay have over. However even thoughthese medicines may not all require a

prescription, OTC medications may

cause significant side effects so it isrecommended to read the label, especiallythe dosage, frequency, and precautionssections in advance or if still not sure orhave any concerns in regard the use of anyOTC medication or dietary supplementcontact a medical health care practitioneror pharmacist for clarification. Here we

bring you some must have items for yourmedicine cabinet:

Pain killersPainkillers such as aspirin, paracetamoland ibuprofen are highly effective at

relieving most minor aches and pains,such as headaches and menstrual pain;they even help to reduce the inflammationin arthritis and sprains. It's always good tokeep a few different types. Some peopledo not tolerate certain types of painreliever well. Aspirin must not be givento children under 16. If you have childrenor kids visiting your home regularly, youcould also benefit from keeping children'sibuprophen and acetaminophen.

Cold and fluYou can purchase separate medicinesfor different cold and flu symptoms

such as runny nose, fever, cough andaches, but the best suggestion is a multi

symptom medicine. These drugs can

be found in different combinations and brands, but most of them have a painkiller and an antihistamine which youcan get one for cold and a separate onefor flu. A cough drop or syrup (likeDextromethorphan and Guaifenesin)

beside an effective antihistamine drug(like Diphenhydramine, Citerizine andLoratadine) maybe useful too. Pain killersalso help with some minor aches, painsand high temperatures associated withcommon cold orflu. All these medicineshave specific formulations for kids whichmust be considered.

AllergiesAllergy medicines are one of the mostessential medicines for your cabinet.Many people have allergies they are noteven aware of. The best choice of allergymedicine is a non drowsiness formula suchas Claritin. Having a corticosteroid creamor ointment on hand or even skin flare ups, along with some Calamine Lotionfor extreme itchiness is a wise idea too,especially for kids, who are unpredictablein developing skin allergies.

Indigestion treatment

Stomach aches, heartburn and trappedwind are common indigestion problemswhich affect most of the people; a simpleantacid will reduce stomach acidity and

bring relief. Antacids can be found insuspension, tablets and chewable tablets.Bismuth subsalicylate (Pepto Bismol)is a good choice as it treats diarrhoea,heartburn, and upset stomach in adultsand children 12 years of age and older.An H2 blockers like Zantac, Pepcid andTagamet are also a must have to decreasethe effects of acid on the stomach andoesophagus.Constipation is anotherindigestion problem which can be defined

as hard faeces that make it difficult to havea bowel movement. Abdominal pain and

cramping may be associated symptoms.

OTC medications to relieve constipationinclude glycerin suppositories as wellas medications that help bulk-up andlubricate the stool. Bisacodyl (Correctol,Dulcolax), calcium docusate (Colace,Surfak), and senna (Ex-lax, Senokot) arethe most commonly available medicine.Laxative dependence is a problem thatmay occur with laxative use; use of thesedrugs continually over one week indicatesthe individual should seek medicaladvice.

Anti diarrhoea and anti vomitingtablets

Diarrhoea is a very unpleasant situationwhich can be caused by several reasonslike food poisoning or virus and usuallyhappens without warning. Over thecounter anti-diarrhoeal remedies canquickly control the symptoms ofdiarrhoea, although they don't deal with theunderlying cause. The most common anti-diarrhoeal is loperamide (with Imodium,Arret and Diasorb, trade names). It works

by slowing down the action of the gut.Anti-diarrhoeal drugs are not suitable forchildren under 12 because they may haveundesirable side effects. Consult with

your doctor or pharmacist to get adviceabout a child with these symptoms.Insome virus made diarrhoea, vomiting mayalso occur, there are many anti emeticmedicines which require prescription butDramamine over the counter tablets willwork well. As you know you can also usethem for prevention of motion sickness sothey are good to have on hand. Emetrolis another OTC medication that relievesnausea and vomiting. It is a mixture ofcarbohydrate-rich sugars that is alsorelatively safe for children and pregnantwomen (with a doctor's approval), but notsuitable for diabetic patients.

Health IssuesHealth Issues

By Dr Laleh LohrasbiBy Dr Laleh Lohrasbi



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Having a well equipped first aid kit athome, helps you to rapidly deal withminor accidents, injuries, cuts and bruiseswhile reducing the risk of cuts becominginfected. These are the required items foran organized first aid kit:-Bottled water - to rinse wounds or todrink-Distilled water for cleaning wounds andas an eye bath-Antiseptic in forms of liquid or cream-Cotton-tipped swabs-Antibiotic ointment to prevent infection

of minor wounds (such as Neosporin)-Variety of different sizes and shapes of

plaster-Small medium and large gauze dressing-Sterile Eye pads-Crepe rolled bandages-Disposable sterile gloves-Scissors-Sticky tape-Thermometer

First aid kitFirst aid kit

Keeping theKeeping theleft overleft overmedicinesmedicinesat homeat home

In general using and keeping left overdrugs is not a wise thing to do as youmay have the temptation to use them forsimilar ailments while they may not only

be no longer effective for you but worsenyour symptoms too.

Ourfirst suggestion is to return them toyour pharmacist. According to NHS thisservice is available at every pharmacy, itis free-of-charge and some pharmaciesmay even carry out local collections. Tryto return unwanted medicines in theiroriginal packaging where possible, assome medicines need special handling.

Never dispose medicines down the toiletor sink. Medicines disposed in this waycan become a hazard to the environmentand water supply. If you are going to keepany, there are some necessary tips thatshould be considered:-Check the expiry date each 3 months anddispose expired medications.-Where possible, keep medicines in

their original packaging; do not ever puta medication in another medicationscontainer.-Pay attention to the storage suggestionsof the drug mentioned on its label, somedugs should be kept in the refrigerator butit is important to avoid freezing of thecontents, the shelves on a fridge door isa good place.-Leftover liquid medications such assyrups, drops and serums cannot be usedagain and leftovers should be disposedafter use.-Keep medicines away from light,moisture and heat (bathroom and kitchen

are the worst places to keep medicationsdue to their heat and moisture)-Keep medicines out of reach of children.-You can make a list of all the medicationswith their expiry dates and put them insome visible, easy to reach place.-Sterile medicines (like eye drops) andmedical equipments (such as sterilegauzes) cannot be used again if openedand leftovers should be disposed afteruse.-Never take medicines that have changedin colour, consistency or odour.-Always ask your physician before reusing

the leftover drugs even if you are sure youhave the same old problem.

How toHow todisposedisposeexpiredexpiredmedicationsmedications

The White House Office of National DrugControl Policy recommends the followingguidelines for proper medication disposalas being safer and more environmentallyfriendly than flushing them down toiletsor sinks*:-If no instructions are given on thedrug label and no take-back program is

available in your area, throw the drugs inthe household trash, but first:1-Take unused, unneeded, or expired

prescription drugs out of their originalcontainers.2-Mix prescription drugs (do NOT crushtablets or capsules) with an undesirablesubstance, such as kitty litter or usedcoffee grounds.3-Put mixture into an impermeable, non-descript, sealable container, such as emptymargin tubs or sealable bags, to preventthe medication from leaking.4-All personal information on the empty

prescription containers must be removedor obscured by covering them withblack permanent marker, duct tape or byscratching it off.5-The sealed containers with the mixtureand the empty drug containers should bethrown away in the trash. Take cautionto make sure children or pets do notaccidentally ingest expired medicationsthat are thrown in the trash.

-------------------------

Notes:* How to Dispose of Unused Medicines.

U.S. Food and Drug Administration, 2009www. fda. gov. Last accessed 12/28/2011.



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Ayyad and Anbulrahman were twofriendly neighbours. They each owneda house with nice gardens wall to wall.Their sons would play soldiers together

and their daughters played with theirdolls pretending to be mother and child.They were very close friends, if one dayAyyad or one of his children were poorly;Abdulrahman would visit them to see totheir needs. They celebrated all happyoccasions together buying their children

presents and spending their time together.Years past both families were happy andcontent. They lived next to each otherhappily ever.....

Then it came the hard times. The economysituations were not good and people could

not provide for their families. Economic problems hit Ayyads business hard.He almost lost everything. He had to

pronounce himself bankrupt.Abdulrahman his neighbour realised thatAyyad is not looking very happy and itseemed that something was botheringhim. He asked Ayyad what the problemwas but Ayyad was ashamed to tellhis long time friend the truth about his

bankruptcy, on the other hand he was sureif Abdulrahman knew about his problemhe would go to any length to help him,which is why he did not tell him despitethe fact he that he desperately needed to

share his problems with his old friend.Time for paying up his debts finallyarrived. Ayyad did not have enough moneyto settle his debts, he had no choice but tolet his beautiful house go and move withhis family to a smaller house. He put hishouse in the market to be sold.One day a man came along to see hishouse. He looked around the house, heseemed impressed. The man told Ayyadthat he is interested to buy his house forthe .... He offered almost half the realvalue of the house. There was a possibilitythat the man saw Ayyads desperationand was trying to take advantage of hisunfortunate circumstances.Ayyad told the man: How much wouldyou pay for being the neighbour to my

yyad and Anbulrahman were tworiendly neighbours. They each owned

house with nice rdens wall to wall.heir sons would play soldiers together

nd their daughters played with theirolls pretending to be mother and child.hey were very close friends, if one d yyyad or one of his children were poorly;bdulrahman would visit them to see toheir needs. They celebrated all hapccasions together buying their childrenresents and spending their time together.ears past both families were happy andontent. They lived next to each otherappily ever.....

hen it came the hard times. The economyituations were not good and people could

ot provide for their families. Economicroblems hit Ayyads business hard.e almost lost everything. He had toronounce himself bankrupt.bdulrahman his neighbour realised thayyad is not looking very happy and iteemed that something was botheringim. He asked yyad what the problemas but Ayyad was ashamed to tellis long time friend the truth about hisankruptcy, on the other hand he was suref Abdulrahman knew about his probleme would go to any length to help him,hich is why he did not tell him despite

he fact he that he desperately needed to

hare his problems with his old friend.ime for paying up his debts finallyrrived. Ayyad did not have enough moneyo settle his debts, he had no choice but toet his beautiful house go and move withis family to a smaller house. He put hisouse in the market to e sol .ne day a man came along to see hisouse. He looked around the house, heeemed impressed. The man told Ayy d

Childr

ensCorner

Ch

ildr

ensCornerMy neighboursMy neighbours

Translated byTranslated by Tahereh ShafieeTahereh ShafieeIllustration byIllustration by Ghazaleh KamraniGhazaleh Kamrani

friend Andulrahman?The man was very surprised. At first hedid not believe Ayyad was serious, but the

look on Ayyads face meant somethingelse.The man said: what are you talkingabout? I have come to buy your house, notthe friendship with your neighbour!Ayyad shook his head and said: I swearno one can put a price on his friendship. Heis the best neighbour and brother. No oneknows the value of his friendship unlesshe becomes his neighbour as I have been.I am not as sad as losing my business asI am sad about losing my neighbour and

brother.They continued talking oblivious to thefact that in the other room the children

were playing and could hear everything.Ayyads children never realised the extentof their fathers problems and children ofAbdulrahman, like their father, did notknow anything about Ayyads problem.The children heard how Ayyad had toannounce himself bankrupt and that hehad to sell his house to pay for his debts.The hardest news for the children wasthe fact that soon or later Ayyad and hisfamily had to move and they would not beable to see their friends anymore.The children rushed to Abdulrahman,subbing and crying they retold what theyheard from Ayyad. Abdulraham could not

believe it. Why Ayyad kept this awfulinformation away from me. I cannot sitand do nothing, I have to help him, he

thought to himself.Abdulrahman went to Ayyads house.Ayyad was surprised seeing Abdulrahman

there. What brought you here my friend?Ayyad asked. Abdulrahman explainedhow the children told him what they heardand that now he knows everything. Hesaid: This transaction cannot go ahead. Iwill pay all your debts. I cannot and willnot lose a neighbour and a brother like you.You are the second father to my childrenand I love your children as my own. Whatkind of neighbour would I be if I did nothelp you when you need it most?Tears of joy rushed to the eyes of Ayyad,

but the look on the face of the man, whowitnessed the most unbelievable humanrelationship, was most interesting. The

man said to Ayyad: You were right. No-one can put a price on your brotherhood. Iam sure your troubles will end soon withhelp of your friend and I am happy that Idid not buy your house.The man left two friends to discuss thearrangement for repayment of Ayyadsdebt. Abdulrahman took upon himself tosettle all the debts occurred by collapseof Ayyads business and Ayyad managedto get back on his feet. His reputation in

bazaar was restored and two friends withtheir families went on living alongsideeach other happily ever after.



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Spot theSpot thedifferencesdifferences

Last month Spot the differencesLast month Spot the differences



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The Global IslamicThe Global IslamicAwakening conferenceAwakening conferenceTo address the Islamic awakening in theArab world, the Global Islamic Awakeningconference was held at the IslamicCentre on Sunday 12th of February. Theconference coincided with the auspicious

birth anniversary of Prophet Muhammad(S) and the 33rd anniversary of the victoryof the Islamic Revolution in Iran.The director of the Islamic CentreHujjatal-Islam Moezzi, opened the talk andexpressed hope that learned scholars andintellectuals will shed light on the situationand the future of the Islamic Awakening.He identified the 33 year old IslamicRevolution not only as the starting pointof the Islamic Awakening but as a timefor re-evaluation of religion after theworldwide march of secularism. He saidthat despite political analystsopinion,Islamic awakening is not limited to Iran,and people now believe that it is possibleto base a society on the teachings ofQuran and Islamic belief. This is how wecan explain the recent events in the Arabworld. Hujjat al-Islam Moezzi concludedhis talks by requesting scholars to providethoughts and ideas to move forward,emphasizing that we need to pay attentionto the virtue of the Islamic unity.The second speakerShaikh Aqtab Siddiqivice principal of the Hijaz College, UK,reflected upon the issues of economy andglobal justice. He pointed out despite thegreat expectation on Capitalism, due tolack of honour, ethic and accountability inthe financial world; it has failed to providewealth and security for all. He describedthe law governing the Western financialinstitutions as a law of the jungle. Hestressed that excessiveness has a directimpact on the poor and although wealth initself is not the problem, the acquisition ofwealth in abundance is abhorred by Islam.He also found it pointless to talk about bigsystems, if the members of the Muslimcommunity do not regularly considerthe economic guidelines of Islam. Hewarned that the Arab movement may belooking at the Western economic systemto replace the economic nepotism of theirhomelands, raising a question of; How theArab world is going to ensure they willnot take the wrong direction?Asking Allah (swt) to give awarenessand unity to all Muslims, he exhorted the

believers not to be unthankful towardsAllah (swt).

Lauren Booth broadcaster and journalistaddressed the audience next. She said dueto the significance of the land of Palestine

from a spiritual dimension and becauseof its association with many Prophets ofGod and ultimately Prophet Muhammad(S), Muslims and Arab people feel verystrong about Palestine. This is why; thePalestinian flag has been present in allthese demonstrations across the Arabworld. She recalled seeing the Palestinianflag in the meetings with the people ofTunis and Morocco alongside their own.She said people feel a great sense ofinjustice, demanding their leaders not toforget Palestine. Whilst denouncing theUS pressure on Iran for their support ofPalestine, she said she now appreciatethe feeling of the Muslims towardsPalestine through her own experienceafter attending this years Qods rally inIran. She also welcomed the presence of ahigh Palestinian official delegation in Iranstressing that the struggle transcends thedifferences in the schools of thoughts.Fourth speaker Dr. Kamal Helbawyform Egypt expressed his contentmentin participating in such a gathering atthe time when Mubarak is about to face

justice. Explaining about the current political situation in Egypt, he definedit as good political development andexplained how the process of removingcorruption and dictatorship is on itsway. He confirmed that today there is agood Islamic presence in the EgyptianParliament. He emphasised on theimportance of scholars and leaders suchasHassan al Banna andImam Khomeinifor providing the intellectual foundationagainst Western theories and criticizedthe Western intellectuals for failing tosee or speak against injustice. Quotinga verse of Quran which describes theMuslim community as the people of themiddle said: we need to be the best andmore advanced, he also praised Iran asthe only Islamic country moving towardsscientific advances despite all the pressurefrom the US. He called for the communityto fulfil its role towards Allahs promisethat He will make His religion prevailover all others and not to allow dictatorsto be replaced by other dictators takingaway their rights. He also announced theforthcoming International Conferenceon Islamic Unity to be held in Egypt thissummer.George Galloway a former British MPspoke about the Western Exploitation ofresources of the Middle East, blamingthe tyrants for allowing it to happen. Hetermed the British directly responsible

for creating an unnatural division in theMiddle East and giving away the land ofPalestine to the Zionists even though wasnot theirs to give away. He described thehumiliation that Palestinian people sufferunder the occupying regime, castigatingMubarak for helping Israel by closingall boarders between the two countries.Galloway said the map of the Middle Eastdrawn by the Western power after the WarWorld II, was designed a way to keepthe status quo for 80/100 years stealingthe bounties of the people. He expressedoutraged at the life style of rich Arabmonarchies when they have poor Arabson their doorsteps such as in Yemen.The West keeps Arab tyrant in power andthey reward the West for that he said.He also warned that those who havedivided and ruled may try to seed division

between various confessions in Islam toensure that the next 100 years will bespent in in-fighting. He confirmed that theWest opposition to Iran is due to Iransindependence and emphasised that Iranwill not stand for any military threatsand it has the will and the capability torespond to any act of aggression.

Dr. Rashid Bin Issa, the next speaker gavea sociological definition of what makesan identity and that the Islamic identity ofthe Arab uprisings is a process in themaking, which will require self-realizationand a good leadership.

Hujjat ul Islam Bahmanpourelaboratedon the concept of unity among the

believers as a Quranic directive andcalled Muslims to be one body towardsa single objective. He recalled the storywhen Imam Ali (as) gave Malik Ashtar,his appointed governor of Egypt, a fewrecommendations as how to treat, with

justice, both brothers in faith and thoseassociates in creation.Bahmanpour stressed upon the Islamicteaching in improving relation with oneanother and called it the core of a correct

belief. Referring to Imam Khomeinisclear mind about the importance of theunity among Muslims, he reminded theaudience that the Quran directs arguing

parties to find a solution and settle theirdifferences. Bahmanpour by blamingthe tyrants for preventing people fromreaching unity said: creating disunity isdisapproved by Allah, His messenger andthe Imams. He emphasized, the struggleconducted by Imam Husayn (as), as nonsectarian; and against oppression andoppressors.



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News from the Islamic CentreNews from the Islamic CentreThe Occultation lectures

The final session of athree lectures serieson the subject of `TheOccultation of the 12thImam (atfs) by Hujjatul-Islam Hamid Waqar washeld in the Islamic Centreof England on Saturday 4thof February. Addressing

an attentive audience, Hujjatul-Islam Waqar, an Americanscholar graduated from the seminaries of Qom, focused on thesigns ushering the re-appearance of Imam Al Mahdi (atfs).There are numerous Islamic traditions which allude to eventsthat are to precede the end of the occultation of Imam alMahdi (atfs). Hujjatul-Islam Waqar elucidated on major

historical and theological themes related to the occultation.He also spoke about the character of the initial nucleolus ofthe Imams supporters who will help him at the beginning ofhis new mission. According to traditions they will be 313 andwill include men and women of exceptional character andqualities.Hujjatul-Islam Waqar in previous sessions, spoke about the

birth and the early life of the Twelfth Imam (atfs) up to theperiod known as `deputation` when the Imam was graduallyconcealed, by Divine Will, from the rest of humanity and will

be in occultation till God will decree otherwise.The programmes consisted of an introductory lecture followed

by an extensive Q&A session to allow the participants toaddress specific questions within the topic.The three lectures will be available on line (for downloading

or streaming) from the archive section of our website underthe title: Lessons on the Occultation.

University Students Visit

A Group of students from the School of Oriental and AfricanStudies SOAS London University, came to visit the IslamicCentre of England on Wednesday 8th of February 2012.The students are members of an inter-faith explorer society,learning about different religions and visiting places ofworship of different religious communities. The studentswere given a tour of the Islamic Centre combined with anintroduction to its history, before going to the Centres libraryfor a Q&A session with our educational officer Amir DeMartino. The questions spanned across history, theology andthe social issues of Islam.The Islamic Centre of England welcomes any group ofinterested people, academic or non academic who wish tovisit an Islamic Centre.Time slots can be booked in advance by contacting the Islamic

Centre by email: [email protected] or by phone 0207 6045500

Ammar Waqqfa Syrian national addressedthe issue of modernization in Islamicsocieties. He explained the rigidity andunnecessary restrictions put on the life ofMuslims and youths in particular, whichcan be found in some schools of thoughtin Islam, prevents us from movingforward and to present our community asa dynamic community. He said to bring upa next generation of confident individualswe need to allow the youth to challengesome of our cultural taboo which are

protected by pseudo-sacredness. MrWaqqf exhorted the Muslims to open up

to ideas and to think about appreciation ofpositive values that exist in other culturesand if necessary imitate and make them asour own. He also asked us to be pro-activeand to transmit our values to Westernsociety in order to convey a message ofgoodness and righteousness.

Roshan Muhammad Salih , a journalist andreporter currently the Head of News atPress TV- London was the last speaker. Heemphasised on important role of the mediain giving Arabs a voice at the beginningof this movement but now trying tomanipulate them. He described how BBCtend to show a non propagandistic face

by allowing selected voices of dissentto be broadcasted, giving an illusion ofimpartiality while in reality follow a

precise agenda and methodology.He described the work of the Al-Jazeeranetwork manipulative of Arabs opinions.

Mr Salih believes that the Al-Jazeeranetwork is now fully integrated in theAmerican propaganda machine, a factconfirmed by the political friendly relationthat exists between Qatar rulers and theAmericans.Mr Salih explained that despite the fact that

Western Media companies are sufferingfrom financial cuts and their productionshave been considerably effected in termof contents and depth, they still controlthe highway of information.Discussing Press TV Mr Salih said thatthis is the only Muslim media channelthat presented the Arabs uprisings asan Islamic Awakening for which it washeavily criticised by the big networks.However the presence of a visible Islamistcomponent makes Press TVs early claimlook rather prophetic. He also describedthe ban by Ofcom against Press TV a

great loss for the network who had grownconsiderably over the last couple of years.In general he believes more Muslim

professionals are needed into media if wewant to make any serious impact.



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