Tag: Change

Muslims & FE

by Kashif Shahzada, posted in Allah

Speech delivered at “Change & Growth”, Chaplaincy in Further Education Annual Conference held in York, UK, July 2006.

Ladies and gentlemen,

Before I begin my speech, I would like to extend the universal greeting of peace to all of you.

“Assalamu-alaikum Wa Rahmatullahe Wa Barakatahu”

No! Don’t be upset, I didn’t cast a spell on any one of you, nor did I attempt to mesmerise or hypnotise anybody. The words I just uttered were in Arabic, and they simply mean May the peace and the mercy and blessing of God be on you. As most of the people present here are from a Christian background, they may know, that we read in the Gospels, when Jesus used to meet his disciples, he used to address them: “Shalom Alaikum”, which is the same as “Salaam Alaikum” in Arabic. Salaam and Shalom mean the same thing, “peace”. So you can relax now!

Coming to the topic, my presentation will cover two aspects. First I would like to demonstrate the meaning of certain terms from a Muslim perspective. Second, I would like to highlight some practical faith and related needs of Muslim learners in Colleges of Further Education.

The Language Barrier

As the title of the presentation is not of my own choice, but was suggested to me by the conference organisers, and looking at the vocabulary concerned, I deemed it important that the subject be addressed in precise and specific terms. This is so, because words mean different things to different people. Language, if kept vague, undefined and unqualified, can result in misunderstanding and miscommunication. One of the reasons of the prevailing misunderstandings between Muslims and other communities is language.

Terms that have a specific meaning and understanding are seldom defined in discourse, and instead inaccurate connotations are attached to them with an implied meaning, which is then popularized, resulting in creating misconceptions.

Take for example, the Arabic word Jihad, which will commonly evoke the meaning of “Holy War”, because it is this meaning which is (very wrongly) attached to this term in contemporary discourse, ignoring the fact that the word simply carries the basic linguistic  meaning of striving or making an effort for anything. e.g. striving or making an effort to pass your exams at college is your Jihad to pass exams.

On the other hand for War, the original word in Arabic is Harab, and Holy in Arabic is Muqaddas.  The accurate rendering of “The Holy War”, (a concept non existent in the Qur’an) is Al Harab al Muqadas, and not Jihad, as is erroneously mentioned in certain circles.

When we look at the terms Spirit and Spiritual, their notions may mean differently to different people, depending on their respective cultures, beliefs, faith, or linguistic patterns. To some it may mean simply being a good and moral person, to others Spirituality implies following a mystical tradition instead of organised religion. Maybe some may think that spiritual development has a connection with Spiritualists and has something to do with attending séances and recalling the spirit of the dead!

So in order to avoid confusion, it is vital, that first of all, we define what we mean by a term before building a structure upon it.

The difference between Nafs (Soul) and Rooh (Spirit)

In contemporary usage, Spirit is understood as the ethereal part of the human being, i.e. the ghost dwelling within the body, the human soul. However in the Qur’an, Spirit or its Arabic equivalent Rooh is not used in this meaning. Rooh is distinct from Nafs (the human soul), and it is not something that we already possess like the soul and the body, but is given to human beings as inspiration from God:

“And thus have We inspired in thee a Spirit (Rooh) of Our command. Thou knewest not what the Scripture was, nor what the Faith. But We have made it a light whereby We guide whom We will of Our bondmen. And lo! thou verily dost guide unto a right path.” 42:51

We can see in the above verse that Rooh is concerned with imparting divine guidance to the human being and is the vehicle of revelation. Prior to its reception Scripture and faith remained unknown, and it is the light by which these are understood. By exploring all those verses where the term Rooh has occurred, one discovers that according to Qur’anic usage Spirit is not the human soul, but is distinct from it as the Spirit of revelation, and is the essence of God’s guidance to mankind.

The Qur’an teaches that the human being is not just a material entity consisting of the physical body, but is a combination of body and soul. It is the Nafs i.e. the soul which is the real driver of the body. On top of that we also possess Aql (Intelligence) and Hawa (emotions).

If the soul does not drive the body in the light of the guidance of the Spirit, then it can be overpowered by emotions and then utilises intelligence in their service.

Nourishment Of The Body, But Destruction Of The Soul

The physical body develops and attains nourishment by observing physical laws, while the Nafs develops by observing moral laws. For example consider the case that when someone consumes food that is legally purchased from a shop, and the same amount is stolen and then consumed, the material energy and taste to the body will be the same in both situations. Food, whether it is legally obtained or stolen gives the same amount of material benefit to the body. However the soul will be harmed if the consumed food is stolen, as it is acquired by virtue of breaking a moral law.

It is the Nafs whose development is the focus of Rooh. A Nafs which works without the aid of the guidance imparted by the Spirit will operate under the influence of emotions and focus itself on the body, but with the guidance of the Spirit it realises its true potential and maintains a balance between the needs of the body and demands of the soul.

The references to Rooh in the Qur’an are for God’s Spirit, and not the human spirit. I’d like to clarify again that human beings already posses a Nafs, or the Self, in latent form while the spirit is sent by God to guide the develop it.

No division between the worldly and the religious

It is also worth mentioning that the Qur’an enjoins upon a Muslim to learn and apply both  physical laws, as well as moral laws, as the body is not distinct from the self, but is related to it:

“Behold! in the creation of the heavens and the earth, and the alternation of night and day,- there are indeed Signs for people of understanding.”

“Those who remember God, standing, sitting, and lying down on their sides, and reflect on the creation in the heavens and the earth…”3:190-191

In the above we see that those who remember God, are also engaged in the study of the material universe, hence “Spiritual” is not separate from the “Worldy”, for it is how one functions in the material world that the Spirit gives guidance for.

If the term spiritual development in FE Colleges were to be retained then by it the Muslim would mean the development of the Nafs (soul) through guidance provided by the Rooh (Spirit) found in revelation.

Colleges of Further education may very well equip learners to know ways and means of meeting the needs of the human body, but what provision is there for the development of the souls that are housed within those bodies? Are educational institutions merely ‘factories’ that have an ‘assembly’ line of students to impart them with skills on how to make money and send them out the door? What about the values that those learners are to acquire to implement in their practical life? Such questions definitely deserve our attention.

The Muslim Community & FE Colleges

The British Muslim community is the second largest faith group in the UK with approximately six million adherents. However it would be wrong to suggest that the community has one set of beliefs or dispositions as there is a wide variety of diverse beliefs and practices that are being observed within the community. Apart from religious diversity, the community is also diverse in terms of ethnicity.

From a demographic angle, about a third of the population is under the age of sixteen and a half a million learners in the British education system are Muslims. This poses a challenge to educational institutions that are ill equipped to meet the needs of learners from this group. In an FE context, where learners often come from disadvantaged communities, the Muslim community is a prime target group, as it is often highlighted with poor socio economic conditions, inner city residences, highest rate of ill health, and a high unemployment rate.

Although (as mentioned earlier) there exist a wide variety of diverse views, opinions and practices within the Muslim community, a college is likely to get the following generic requests in order to meet the needs of learners. By addressing these needs the college will facilitate the take up of education from this group.

Diet

Muslim learners will almost certainly require catering facilities in accordance with their beliefs which demand. A diet in which alcohol and pork is restricted, and meat which is from poultry or cattle slaughtered by severing the jugular. Colleges need to make adjustment to their canteen menus to accommodate Muslim Halaal food requirements.

Washing Facilities

Toilets in FE colleges need to be equipped with adequate washing facilities, such as water containers in the WC, as Muslim learners are required to wash after attending the toilet, and do ablution before prayers.

Dress Code & Modesty

Provision for private cubicles for showers in changing rooms need to be made, as Muslim learners may feel uncomfortable from using such changing rooms where there are communal showers, due to total nudity in such settings not being approved in their faith.

Socialization – Alcohol  & Clubs

It should be borne in mind that the Islamic faith does not allow consumption of alcohol for recreational use, and carefree intermixing of opposite sexes (outside the bond of marriage), hence any social or enrichment activities planned by the college where students are required to visit Dance Clubs, or Public houses will be inappropriate for practicing Muslims.

Time table adjustment for the festival of Eid

Muslims celebrate two major festivals in a year. Eid ul Fitr which marks the end of Ramadan, the month of fasting, and after two months of Eid al FitrEid al Adha, which marks the end of the Hajj, the annual pilgrimage to Makkah. Muslims celebrate these two festivals with traditional fervour. Both these Eids are occasions as important to them, as Easter and Christmas are to Christians and in Muslim countries, days on which these events fall are official public holidays. Colleges which are having significant populations of Muslim learners may get the request for time off for students to celebrate these festivals, and timetable adjustments may need to be made. occurs

Space for Prayer

There are five daily prayers and one congregational prayer on a Friday that practicing Muslims observe regularly. For the purpose, a prayer room in the college is certainly a necessity. A multi-faith prayer room with neutral décor on the pattern of Airport chaplaincies would be sufficient to meet this need rather than a dedicated room for the faith.

Counselling & Support

For dealing with issues related to counselling and bereavement, it is important that staff members with the proper professional as well as theological training be inducted to give support to students undergoing a crises point in their life. There is also the need for well spoken and culturally aware faith leaders to maintain a link with the college to give advice and support to students when required.

Dialogue & Encounter

For many, an FE experience provides an opportunity for interaction with people of diverse backgrounds and beliefs which may perhaps not exist in their own locality. It is vital that FE colleges encourage a structured approach to interfaith dialogue, so that students can appreciate the diversity within campus, which reflects the diverse communities in wider society.

In Conclusion

It is vital that colleges realize the changing demographic patterns of Britain and appreciate that for many among the Muslim community Faith is part of public identity. Given recent trends of immigration and influx of ESOL students who may be more religiously observant than local learners, and the non availability of faith provision in FE colleges as against schools, colleges need to be better equipped to provide multi faith student support.

It is equally important to realize that faith communities act as hubs of information and exchange, and colleges by maintaining a link with such, have an opportunity to promote their services to an unrealized potential. Faith leaders acting as influencers and gatekeeper in the community can endorse the ‘offerings’ of colleges.

The youth from the Muslim community, and particularly inner city dwellers have a tendency to pursue education at an FE college and it should be born in mind that although no fixed set of beliefs and practices exist, the community may appear to be more visibly observant in practical and day to day matters of faith, hence having an impact on the educational institutions that they go to. FE colleges are ideally placed for the social, economic as well as the moral uplift of the community, and for the purpose adjustments should be made to accommodate the faith needs of this community, which does not see any separation of the religious from the secular. In the end I would like to thank the organisers here for inviting me as a panelist at the conference. I will welcome questions and comments from the audience.

Kashif Shahzada

Belief As A Precursor To Change

by Kashif Shahzada, posted in Uncategorized

COUGHS AND COLDS, aches and pains, bills to pay and hungry mouths to feed – this is how the majority of humanity would have greeted the new decade.  While some of us celebrated the end of 2009 with zeal, fervor and enthusiasm, sang songs and partied all night, with New Year’s Day not bringing on hardship greater than the hoary head from last night’s hangover, the bulk of humanity, our fellow human beings, did not have much to revel about.

At the beginning of the new decade, they still struggle for their survival and long for the basic necessities of life, which many of us take for granted in our privileged environments. What is a necessity for us is in fact still a luxury for them.

A new decade has begun, and it’s a decade unparalleled in history, as it is a time when we posses the most advanced technologies, the cleverest of brains, enjoy luxuries and wealth, are armed with the most sophisticated weapons, have made tremendous scientific and economic progress, but even though humanity owns such amazing strengths and capabilities, the vast majority still longs for the basics.

War, disease, poverty, illiteracy, intolerance and persecution, injustice and tyranny – all monsters of our own making, are still rampaging and devouring humanity in the so called age of advancement and progress.

We may well ask why this is so. Why, despite of all the progress, we haven’t been able to solve the most basic of problems of humankind? We don’t lack resources, we don’t lack intelligence and know-how, then why are we still unable to solve these problems?

I believe that the answer to such questions can be summed up in one word – belief.

Belief is what matters. What type of beliefs do you have about life, about yourself, about the purpose of existence? The type of beliefs you have, that type of behaviors you will display.

Our beliefs are the precursors to change. If one believes that he is not ill, then no matter what, he is very unlikely to go to seek medical advice of his own personal volition. It is only when their belief changes, that they take action.

If one believes that he cannot learn a new skill, then he never will. To make a change, the first thing he has to do is change his belief from believing he can’t to believing he can.

The type of beliefs we hold, that type of performance we give. If our beliefs are narrow and restrictive, then so are our performances. On the other hand, when our beliefs are not defeatist and narrow, when we believe in the unseen potential, and when we believe that we can make a difference, when we believe that something is indeed wrong, it is then that we seek remedies and make efforts to change our situations.

So belief is what comes first. It is beliefs that are the drivers of change.

 

BELIEF: THE MAIN CAUSE OF SUFFERING

When we see people who are evil, resort to tyranny and oppression, who enslave others and amass wealth and pursue personal pleasures at their expense, then we are really witnessing their beliefs in action. If you believe that you will not be held accountable in any afterlife for the actions you committed in this world, and that this material existence is all that there is, then why should you worry about helping those in pain and suffering? Why not just amass as much wealth, power and pleasure as possible and enjoy it all till the last breath?

You can also resort to unjust behaviour if you hold the (twisted) belief that your evil actions are in fact endorsed by a Higher Being, and it is in His name that you do whatever you do. In such an instance, your errant beliefs are yet again the cause of sorrow for many others.

On the other hand, if you firmly believe that the material plane is not the only level of existence, that you shall certainly have to give your account in life after death, and that the welfare of all humanity, irrespective of colour, creed, and caste is your remit, then you will not be concerned in amassing worldly pleasures, but will also make it your vocation to do that which will assist you in your journey in the after world.

So we can observe that how important belief is. Positive belief results in positive action, while negative or twisted beliefs impact accordingly.

 

BELIEF IN MATERIALISM VS BELIEF IN LIFE AFTER DEATH

A mindset which is inward and narrow, which concerns only itself, and cares less about others, which makes one indulge in pleasures while others suffer hardships and the basic necessities of life, such a mentality is representative of the belief that material life is all that there is, that our human organisms dwell only within our physical bodies, and are sent into oblivion upon death, and that there is no afterlife. That what people do in life, its consequences and repercussions are restricted only to their earthly tenure.  The Qur’an describes this mindset as follows:

“If thou dost marvel (at their want of faith), strange is their saying: “When we are (actually) dust, shall we indeed then be in a creation renewed?” They are those who deny their Lord! They are those round whose necks will be yokes (of servitude): they will be Companions of the Fire, to dwell therein (for aye)!” 13:5

And this being the case, their entire efforts are for their personal well being, or for their immediate group and not for all humankind. They and their group strive to live life as comfortably as possible, as in their worldview of survival of the fittest, the pursuit of the material and worldly is the ultimate.

In contrast to the materialistic concept of life, there is another view of life, another set of beliefs, in which this worldly life, and our material existence is not all that there is. In that belief, our actions and choices travel with us beyond death, and we fully bear consequences and repercussions of those choices in our journey. Therefore, in such a belief, pursuit of the material is not all that one has to strive for, but also for the spiritual.

In this worldview, care and concern for our fellow human beings is of paramount importance, and compassion for the suffering humanity is what motivates them to act for their welfare, because in such a belief the view is:

“.. that which is for the good of mankind remains on the earth…” 13:17


YOU CAN MAKE A CHANGE, BUT ONLY IF YOU BELIEVE

Many of us tend to think that they have had a tough life. We have our own standards to judge our hardships, and look at things from our own narrow perspective, always making comparisons with those above us, but rarely with those below.

I also believe that the people who I am addressing right at this very point in time, (my readers) are a group distinct from the vast majority of unfortunate people that I just referred to in the beginning and a group that can make a positive change for those in hardship.

You might say that I’m generalising here and might be guilty of assuming the privileged status of my readers, but I assure you that by addressing you on your computer screens, I am certainly not assuming anything.

If you think that you have had it tough in life, think again. If you can read this blog online, then you very well are somebody privileged above many others. In fact you are someone possessing what the bulk of humanity does not posses, i.e. the ability to understand and communicate in English, and access the internet, and even the spare time for some leisurely reading.

By reading this blog of mine, you convey to me the proof that you are able to read and understand English, and most probably accessed this article online, hence posses technology  along with communication skills and also have spare time at your hand. All of this makes you distinct from the vast majority of people, who don’t speak English, are not online and have more things to worry about than leisurely pursuits.

This I believe is sufficient to categorise you among the privileged classes, and this also means that you are the person I was looking for, because what I want to draw your attention towards in this blog is something important and if you grasp it and decide to act upon it, then I believe that we can make this world a better place than yesterday.

You and I have within our ability to make a change, and change is what we need, not only around us, but also within us, for it is internal change that catalyses change externally. This point is emphasised amply in the Qur’an:

“..Verily never will God change the condition of a people until they change what is within their souls…” 13:11

So let’s make this New Year a year of significant change. While setting goals and objectives about our health, wealth, relationships and personal happiness and other private pursuits, let us not forget that we also need to pay attention to the fact that we are part of a wider human fraternity, and they too need something that we at times posses. It could be cash to spare, things to give, but it can also be spare time to volunteer to the sacred cause that aims to ameliorate suffering.

But as mentioned above, this external change cannot come about until or unless we have an internal change within us, until or unless we change our beliefs – beliefs about our own selves, about our fellow human beings and also about why we are here, what we are supposed to do and where we are supposed to go, and most importantly, belief about the Divine.

So it is the New Year. I ‘m sure you may have set yourself resolutions and desire change in many areas of your life.  But I’d like you to reflect on your own personal beliefs as well. Why not review them and see where there is a need for improvement.

Let’s think and reflect.

 

 

European Muslims At Crossroads

by Kashif Shahzada, posted in Allah

How Muslims in Europe can tackle Islamophobia and also counter extremism within their ranks? There is a silent storm that is emerging in Europe. It is somewhat audible now and if counter measures are not taken, it is likely to cause significant damage. The storm is the rising xenophobia and its epicenter is the Muslim community of Europe.

The Swiss have recently passed a vote to ban minarets in their country. Denmark and the Netherlands have also had their fair share of anti-Muslim controversies. In the United Kingdom, the British National Party, which is openly against the presence of Muslims in Britain is making inroads and has even gained a seat in the European parliament. The French ban on religious dress in public educational institutions has made headlines. It seems like there is a sudden resurgence of religious intolerance in Europe.

Mind you that this sort of thinking is not new. It has been around since medieval times. Muslims and their religion have been portrayed negatively in Europe in the past.


Historical roots

Evidence to the effect is available when we study the translations of the Qur’an, the sacred scripture of Muslims that were done by medieval scholars in Europe, who do not make it a secret, as to the intention behind their work.

“…one of the first English translations commonplace in the English speaking world was that of George Sale, which is said to have been based on a latin translation by Maraci in 1689 with the Arabic Text and quotations from various Arabic Commentaries, carefully selected and garbled, so as to give the worst possible impression of Islam to Europe. Maracci was a learned man, and there is no pretence about the object he had in view viz.. to discredit Islam by an elaborate show of quotations from Muslim authorities themselves. Maracci was himself a Confessor to Pope Innocent XI; his work is dedicated to the holy Roman Emperor Leopold I; and he introduces it by an introductory volume containing what he calls a Refutation of the Quran.  Considering that Maracci’s object was to discredit Islam in the eyes of Europe, it is remarkable that Sale’s translation should be looked upon as a standard translation in the English speaking world.” (Preface to an English Interpretation of the Holy Qur’an by A Yusuf Ali).

While translations of the Qur’an were deliberately distorted to malign Islam in Europe, it is also known that prominent institutions, such as Oxford University had Islamic studies as part of their teaching curriculum for hundreds of years but without the involvement of any Muslims at all!

In other words for hundreds of years, Islam was taught in Europe, not by those who believed in it, but by those who rejected the faith!

What type of an image the European masses would receive in such a situation shouldn’t be surprising. We should ask: If it would be strange to have a faculty on Women’s studies without women, it is equally strange to have a faculty of Islamic studies without Muslims!

Sadly, this is how some Europeans have known the Qur’an and Islam – not through an objective analysis, but through the works of those whose aim and intention was clearly to malign the faith, and it is no surprise that prejudices are deep rooted.

It is equally tragic, that the trend continues nowadays, the European public impression about Islam is being shaped by the right wing politicians, press, media, and even by extremists within the Muslim community, who in no way are representative of the moderate but silent majority.

If such are the motives, then we shouldn’t be surprised by the impressions that their work creates in the minds of common people.


The ball is in your court

The duty lies on the shoulder of the Muslim community residing in European lands, to have a dialogue with their European friends and colleagues, to remove misconceptions and increase understanding. If it does not then there will remain a vacuum, which will be filled by vile elements. So dialogue is the need of the hour in these turbulent times.

What should be done to remedy this situation? A lot can be done. But my emphasis is foremost on one aspect.

I believe that the presence and longevity of Muslims in Europe is dependent strongly on their link with the Qur’an. For as long as European Muslims take the Qur’an as their guide, instead of religious opinions that are contrary to it and apply its principles to their situation, their peace and sustenance will not be disturbed, for this is a divine promise.

Well, it may sound strange, but are not the Muslims already living their lives on the precepts of their holy book? To an outsider this may appear so, but a closer look at the community will reveal that this is far from the truth. Beliefs and practices that are prevailing within the community are in fact in no way endorsed or advocated by the Qur’an.

All those practices and habits which gain media attention and about which hue and cry is made are in fact anti-Qur’anic. Subjects like forced marriages, compulsory veiling, intolerance towards other faiths, partaking in violence on religious grounds, suicide bombers and all the other bad stuff that you hear about are not Qur’anic edicts but their source and origin lie elsewhere.

Muslims needs to re-educate themselves first and foremost by the Qur’an, as sadly they are not. A fresh look at the Qur’an to extrapolate guidance relevant to their circumstances is the need of the hour instead of looking at static interpretations of the past.

The outsider remains unaware that Muslims of today are in the habit of a ceremonial association with the Qur’an, and assume that all that they hear about the community in the press and media is probably the teaching of their holy book.


The hurdle between the Qur’an and the Muslim community

The actual case is that most Muslims in Europe may be able to recite the Qur’an in Arabic, but its meaning and teachings bear little relevance in their day to day lives. For decisions it is not the divine book that they turn to but to self styled religious ‘experts’.  (A large proportion of European Muslims are from non Arabic backgrounds), many of whom are foreign imports from far distant lands.

When people in the Muslim community face religious dilemmas, they are in the habit of consulting such imams and scholars of various sects and schools of thoughts which have gained a foot hold in the community and it is rare to find a common Muslim being told by them to directly consult the Qur’an for their problem.

The Qur’an is deliberately kept as a means for blessing in spiritual terms, whose mere chanting is sufficient. But apply it in contemporary or religious matters of the common Muslim – this, the imams are reluctant to do so, because they have been advocating that the book is not for the common man, but for ‘experts’ only. ‘Let the ‘experts’ do the thinking and the common man blindly follow them’, so it is said!

The common Muslim is in fact discouraged from reading and studying the Qur’an by such ‘experts’, who instead have their own voluminous books and fatwas which the laity is to consult. Hence, the Qur’an is being restrained from the minds of the commoner, and a mere ceremonial and non intellectual reverence is prevailing.


Time to revisit the basics

The study and contemplation was not the sole remit of religious ‘experts’, but was the duty of each and every Muslim. The simple and clear injunctions are addressed to each and every one of them, to put into practice in their everyday lives, irrespective of their geographical location or time-dimension.

The Qur’an calls for each successive generation to engage with it, and discourages from blind imitation of the thinking of the past.

“A Book which We have revealed unto you, which is full of blessing, that they may ponder over its verses and that people of core take heed.” 38:29

“Do they not ponder over the Qur’an, or are their hearts locked up by them?” 47:24

The call is for each addressee of the Qur’an to understand it in view of the circumstances that he or she dwells in and apply the guidance in their own relative situation. The Qur’anic principles are immutable, but people’s level of knowledge and circumstances keep changing and are not static. Therefore the interpretations of a past generation are not necessarily a standard for successive generations, as each generation will have to understand and apply the Qur’an for their own situation. Hence the Qur’an becomes a dynamic text applicable in all times and eras. It is also worthy to note that mimicking the wisdom of the previous generations is detested in the holy book:

“And when it is said to them follow what God has revealed, they say: ‘Nay! We will follow what we found our ancestors to follow!’ What! Even if their ancestors were devoid of guidance and lacked wisdom?” 2:170

Whether the matters be of personal nature like modesty, dietary prescriptions, gender roles, to religious practices like prayers, fasting, pilgrimage and charity, or of a wider public interaction like education, health, arts, social conduct, peacemaking, social and economic justice and community relations, Islam’s revelation has ample guidance for such and many more matters.

The intellectual affinity with the Qur’an is not there in the community. The need is for them to study the book as they would study an academic text to pass exams at school or college, making notes, marking pages, underlining texts and pondering deep on the meanings. What is the Qur’anic position on contemporary issues should be known to them.


Tackling violent extremism

Once they are educated by the Qur’an then they empower themselves with knowledge and can be in a position to counter the wrong portrayal which is promoted by right wing politicians, and also (sadly) by extremists within the Muslim community itself. The Qur’an is the anti-dote to this intolerance.

Extremism and religious fanaticism is a result of a stage by stage process. Before a person becomes fanatical, he or she undergoes gradual steps, which may involve reading certain types of literature and keeping the company of certain types of individuals, which fashion the person into his final radicalized form.

Qur’anic education is the best way to counter radicalization and prevention of violent extremism. Once the common European Muslims are educated about the contents of their divine scripture, they will then be in a position to know what is Islamic and what is not, and even if radicals attempt to instill their propaganda, Qur’anic concepts of peace and tolerance will act as a shield.

If certain elements approach the youth of the community with a particular narrative for conducting violent acts in the name of religion, then the empowered community will be able to tackle them and counter their arguments immediately, as through first hand Qur’anic knowledge they will already know what the true tenets of their belief are and that extremists are distorting the faith for their vile ends.

Hence the community will be able to tackle extremism and nip it in the bud before it gets out of hand. In this manner, Qur’anic education serves numours purposes. It is not only an antidote to Islamophobia and a means of community reform, but also the shield against extremist tendencies.

Such intellectual counter extremism measures initiated from within the Muslim community will also demonstrate to the wider European public that the conduct of mainstream European Muslims is not drawn from extremists or fanatical clerics, and they will be able to distinguish between the real Islam of the Qur’an and the false pretenses of religious exploiters.

Therefore the need of the hour is for a mass awareness campaign for the importance of Qur’anic education.

European Muslims should be able to quote chapter and verse directly from the book to demonstrate that it is a part and parcel of their value system to work towards the establishment of a society that is free from war, poverty, ignorance, superstition, fanaticism, discrimination, oppression, despondency and injustice, and one that flourishes with peace, prosperity, rationality, scientific achievement, equality, knowledge, tranquility and fairness in all segments.

This is the same Qur’an, about which a famous European once said:

“I hope the time is not far off when I shall be able to unite all the wise and educated men of all the countries and establish a uniform regime based on the principles of Qur’an which alone are true and which alone can lead men to happiness.” Napolean Bonaparte (Correspondance de Napoléon Ier Tome V pièce n° 4287 du 17/07/1799)

It is only the Qur’an which can save European Muslims, who have in the past faced genocides in these very European lands and had their entire populations wiped out. If Andalusia, Cordoba and Grenada were in the distant past, the events in Bosnia and Kosovo are only yesterday. The clarion call is sounding one more time and European Muslims needs to pay heed.

Their only hope is to go back to the original, reform themselves by it and counter those who deceptively portray the true Islamic identity.

European Muslims are at the cross roads. Turbulent times are coming ahead. However the challenges are also an opportunity to reshape the community which needs to wake up to the call of the Qur’an. The time has come for them to take the lead and instead of cultivating religious identities  through ancestral tradition, human conjecture, religious charlatans, extremist groups or cultural practices of their ethnic communities, they need to mould their character through Islam’s original source and Revelation, the Qur’an. For it alone can help them:

“And We reveal in the Qur’an that which is healing and a mercy to the believers…” 17:82

WOULD YOU LIKE TO DISCUSS THE ABOVE OR ANY OTHER TOPIC WITH THE AUTHOR THROUGH LIVE CHAT? SCHEDULE A MEETING USING THIS FORM.

The Leaves Of Autumn

by Kashif Shahzada, posted in Allah

The falling leaves of autumn. You notice them as you walk along the pathways. Blown away by gusty winds, some red, some yellow, some dry, some crisp – all heralding the moment of change and signaling to us that its time to seek a new beginning.  As autumn is the season marking the periodic change in the natural world, it seems that it is also a period of change throughout human history.

From the discovery of Americas by Christopher Columbus to the Russian revolution to the unification of East and West Germany in recent times, many eventful occasions have marked the season throughout history.October seems to be a time of revolution.

It seems as if human actions correlate with the natural world around them. They too, are in the habit of discarding the old and experimenting with the new. It may not come as a surprise, but human history seems like one great long autumn. People create one set of beliefs and its corresponding social structure, discover that it doesn’t work, then throw it away and experiment with another one.Out with the old, and in with the new. Just like leaves in autumn.

First came Autocrats claiming divine sanction, then came Theocracies, Capitalism glorified material gains albeit in the hands of a select few, Communism protested, but it too failed, now the flame of Democracy is dwindling, and God knows what will it be replaced by. How long this trial and error by humanity will continue, you never know.  But the cost has been quite high for the games that people play.

But still – change is the theme of the season. Change is all around, the only constant, and so is it a central theme in Divine guidance, in the Qur’an, the Divine Book of Islam.  Changing your self towards a new you – a new person that has shed his or her old habits and reformed themselves by Divine guiding light. However, the change that is spoken of in relation to human beings, is not one that is brought about coercively, but one that that we bring within us, by our own choice. It is the change within, the change of heart that is initiated by our own volition and personal reflection. This type of change, even God Almighty does not bring about, until or unless you want it:

“That is because God would never change His favour that He conferred on a people until they changed what was within themselves; and that God is All-hearing, All-knowing.” 8:53

He won’t force you to walk His paths, He hasn’t pre-programmed you to follow your nature, but has bestowed you with a free will – it is the free will which you must use to your benefit, and it is the free will that separates you from animals and beasts, all of whom simply follow their preordained nature, and are not held accountable in any court of law for their behavior. You on the other hand are free to exercise your choice, and it is this choice and decision-making ability which lays responsibility on your shoulders and holds you accountable for your actions. So you will have to change your self but by your own self. God does lend a helping hand in the form of signs and signals, guides and guide maps, but the destination is of your own choice. You have to bring this change upon yourself voluntarily.


LOOK INTO THE MIRROR

As we become conscious of our personal responsibility towards change, we are also conscious about those who consider it their divine mission to change the world. You frequently stumble upon such people who unfortunately see it as their divine duty to change the entire world to their own way of thinking. They teach and preach, plan and execute, mobilise and manoeuvre, under the guise of their conceited belief and the arrogant conviction of its superiority. They set out to change the world, at times on a secular campaign while on other occasions embark on a “Godly” mission to impose on others a consensus about beliefs that they see fit by themselves and patterns that are pleasing to their own eyes. Quick to point out mistakes in other people, it is rare that you observe them in self reproach and personal accountability. Making a wanton display of their unholy claims, they make the house of prayer into a den of thieves (Mark 21:13). They come to you in holy garbs claiming to take the speck out of your eye,’ but fail to see the plank in their own eye? (Luke 6:42). Unaware and careless of their personal responsibility, they set out to change the world, but can the blind lead the blind?

The divine injunctions have never stipulated that it is one’s duty to transform the world. One is accountable to transform no one but his or her own self:

“O believers, look after your own souls. He who is astray cannot hurt you, if you are rightly guided. Unto God shall you return, all together, and He will tell you what you were doing.” 5:105

This is so as on the hereafter he or she will be questioned about nobody’s but his or her own conduct:

“Every one of them shall come to Him upon the Day of Resurrection, all alone.” 19:95

While it is true that Divine injunctions call for sharing of Divine peace and eternal bliss but never enjoin conquest of diverse beliefs that exist in the world as per Divine plan:

“And if thy Lord had willed, whoever is in the earth would have believed, all of them, all together. Wouldst thou then constrain the people, until they are believers?” 10:99

So talking about change – it is our own that we need to worry about and no one else’s salvation. Whenever we point a finger at someone, three fingers point back at us. It is our own neck that we need to worry about. Look your own self in the mirror. It is all about you and nobody else.


PREPARATION FOR TIMES TO COME

The falling leaves of autumn signal a moment of change towards the new, but the chilly winds of the season also indicate the dark and cold winter to come. Autumn marks the transition from summer into winter. It is a signal for tougher times ahead, for which one must be prepared. We see in the natural world that plants and animals prepare for this in advance by storing fuel and preserving fuel through hibernation.

This is all natural for them. After all they are simply following the course they have been programmed to act on. But we on the other hand need to learn and be educated about preparing for the morrow. Reflect on what you do today, and what will be its bearing in times to come, is the rejoinder in the Qur’an:

“O ye who believe! Fear God, and let every soul look to what (provision) He has sent forth for the morrow. Yea, fear God: for God is well-acquainted with (all) that ye do.” 59:18

Your now is important, as the clock of life never waits for anybody, Its batteries do not need recharging and simply keep going. What you do now, will impact your tomorrow. So now is the most important part of your life. We can’t stop the clock of life.

It won’t wait for anybody. Just look at your own life. Your childhood, your youth, your adult life, Doesn’t it all seem just like yesterday. Aren’t we constantly travelling towards our end? Is not each and everyday of our life bringing us closer to that ultimate reality called death?


DEATH IS A FACT OF LIFE

Yes death. A taboo for many. Rarely do you think about it. But it is a fact, just as you are, your existence is. Do you remember attending the funeral of a near or dear one? Remember the wailing and the grief? Do you recall leaning over the face of the dead person? How white it was, how frightening, still and lifeless?

Now imagine yourself in the same situation, because one day this will certainly be you. It is an undeniable reality. A fact. The same will happen to us all. What is born, it must die. The important question is what have we done about it? Are you prepared for death? Should it come tomorrow? Today? Ask yourself. Are you ready to face death? Do you want more time? Time is short. The clock is ticking. What are you doing about it?

If our worldly material life is all that there is, then life as it is can be very boring, don’t you think? What about the wonder and the mystery of afterlife, the hope of carrying on beyond the material body, and joy of meeting those who have left us?

Also, and more importantly, if there is no afterlife, no accountability after death, no heaven for the righteous and no punishment for the wicked, then that would mean that the tyrants and oppressors of the world got away with it scot free! They looted and plundered, maimed and murdered, became beyond the reach of law and justice, mightily took away what belonged to others, and enjoyed the spoils all their life, and now that they are dead, no body will hold them to account?

It is this type of mentality, that denies the accountability of afterlife which poses a danger for humanity and it is against such ideologues that Divine emissaries taught their followers to seek God’s refuge and proclaim:

Moses said: “I have indeed called upon my Lord and your Lord (for protection) from every arrogant one who believes not in the Day of Account!” 40:27

Refuge with God must be sought from them because such people believe that the material life is all that there is and if they can be above the law and acquire power and influence then their personal interest is supreme at the expense of others.  With such an outlook of life, they disdain not in doing horrible things, acting criminally and hurting others. All of this is so because in their hearts there is no belief in accountability of their actions in life after death:

And they say: “What is there but our life in this world? We shall die and we live, and nothing but time can destroy us.” But of that they have no knowledge: they merely conjecture. 40:24

If you are not prepared for death and accountability in after life, then tough times are ahead for you. Just like in autumn one needs to prepare for the long dark winter, one needs to prepare for the day when he or she will be held accountable for his or her actions. We need to shed our old past that was devoid of divine inspiration and change ourselves to make way for the new.

Change is happening all around you this autumn. Go out. Take a walk in the park. The leaves of autumn are falling. They glorify their Lord and offer Him complete submission.

Hearken to their message of change.