Is Islamic finance a 'huge flop'?

In London, an acknowledged hub for Islamic finance, the Times had an eye-catching headline recently: 'After six years, Sharia-compliant bank products are 'huge flop.' It resulted in numerous comments by those involved in Islamic finance, reminding us all that negativity draws a reaction. But the jury is still out on the embryonic Islamic finance sector in London, and using a micro-cap size listed Islamic bank, the Islamic Bank of Britain (IBB), may be more about the entity and its offering than the viability of Islamic finance in a non-Muslim country.

Lets take a closer look at retail Islamic finance in G-20 countries like UK. IBB's situation may have been more about the consequence of cheerleading Islamic finance by emphasizing quantity - namely the two million Muslims in the UK - over quality. Obviously not many efforts have yet been bankable.

A quick glance at Islamic retail banking in Muslim countries - Islamic finance hubs like Bahrain, UAE, and Malaysia - reveals that not one country had Islamic finance surpass an estimated 30% of all types of banking. Yet, in Malaysia, majority of the customers for Islamic finance are not Muslims, but ethnic-Chinese and they are commonly assumed to be shrewd and savvy on financing.

So, how does the industry take this successful aspect of Islamic finance in Malaysia and transplant it to the UK? Or, is there more to the story, since ethnic Chinese are the largest Islamic finance users in Malaysia, and this phenomenon may not necessarily be transferable to Britain?

Economic immigrants

There is a "numbers bias" for British Muslims, as large majorities are from the Indian subcontinent - India, Pakistan, and Bangladesh. They came seeking better economic opportunities, education for their children, upward mobility, and so on. These immigrants came from countries where Islamic finance was, at best, more of a theory and less of a practice in the 1960s-70s. But although the British Islamic banking experience, from Albaraka to United Bank of Kuwait to (now) the Islamic Bank of Britain, generally resulted in a leveled regulatory and tax playing field, that has not opened the floodgates to Islamic finance. Why?

First, the British government has been talking about a sovereign sukuk for a few years, though nothing has yet materialized. Post Prime Minister Tony Blair, each successive government has stated their enthusiastic commitment and firm support for Islamic finance, and yet the industry still awaits for this magical sukuk.

Yes, the credit crisis has provided set-backs, buts let's hope its not an opportunistic excuse for further delays. France's recent interest in being an Islamic finance hub, coupled with their comments about a corporate benchmark sukuk could actually pressure Britain to issue a sovereign sukuk beforehand.

Second, the inability of Islamic finance to take off at the retail level in Britain, or any other G-20 country for that matter, may be attributed to a variety of factors. The lack of interest in Islamic finance, coupled with a comfort with conventional finance, may foster the interpretation that a certain type of 'interest' is acceptable. Often, Islamic finance is simply too expensive, resulting in a financial 'penalty' for being a Muslim. For some, Islamic finance, as presently offered, is not 'Islamic' enough, or the scholars signing off on such products may not be well known or credible. Education may not be responsive to the needs of the bankable masses. Finally, in a post-9/11 environment, some Muslims may be concerned that if they adopt Islamic finance, they may end up on a government watch-list.

Then there is the theory that some Muslims may have a debt-averse mindset, compounded, in Britain, with the availability of 'Islamic' debt offerings, such as Islamic mortgages. The anti-debt mindset may be a cultural influence and/or a literal interpretation from the Holy Qur'an, which describes the permissibility of trade and prohibition against interest (2:275-279). There are countless stories of British Muslims living and operating in a cash economy, renting apartments, and accumulating enough savings over years or decades to finally buy a home in cash.

Education and awareness

We have all heard about the need for education about Islamic finance, in the form of seminars, workshops, conferences, newsletters, industry organizations, or on-line courses. The slow consumer acceptance of Islamic products may then be due to incomplete education, absorption, or understanding, leaving the reaction time cycle for product buy-in much longer than expected.

But what about all the surveys and questionnaires about Islamic finance that offer support as basis for the offering? The possibility of survey and interview bias must be factored into the formula. During the survey stage with the 'man on the street' and written questionnaires, there may not have been a conscious awareness of minimizing leading questions and minimizing impact of 'politically correct' answers. It would seem that British Muslims, like any other Muslim or non-Muslim interested in Islamic finance, want broad spectrums of products at market prices with comparable customer service and support.


However, the bottom-line is to look at the end result, as the take up of Islamic finance at the bankable retail level has not met expectations. Are a majority of British Muslims simply too old, too poor or too new to be interested in Islamic finance?

Back to basics

The stakeholders pushing Islamic finance may need to have a reality check concerning retail offerings in non-Muslim countries with an established Muslim minority. The enthusiasm Islamic bankers have had for Islamic finance may not be shared by a percentage of Muslims at the retail level. The Islamically bankable population appears to be quite small, hence requiring a better understanding of demand, the right mix of product offerings, proper distribution channels, and support service.

Calling Islamic financing a 'huge flop' may be a needed wake-up call for Islamic finance on the true market size and opportunity that exists and our ability to manage demand expectations. Obviously, something is broken and we need to move out of the cheerleading comfort zone, realistically assessing the lack of interest by the 'Muslim on the street' when it comes to Islamic finance.

*****

Rushdi Siddiqui is Head of Islamic Finance at Thomson Reuters. Before joined Thomson Reuters he was Global Director for Dow Jones's Islamic Market Indices. He led Dow Jones Indexes entry and its global expansion into Islamic finance. Mr Siddiqui has considerable experience in the financial markets having worked at a Wall Street investment bank and commercial bank in the 1990s.

6th World Halal Forum Creates a Notable Paradigm Shift

Malaysia's Former Prime Minister, Tun Abdullah Ahmad Badawi delivered  the keynote address at the opening of the 6th World Halal Forum held April 4-5, 2011 in Kuala Lumpur

The introduction of Halal 2.0 - the convergence of Islamic Finance and Halal
World Halal Forum, the Halal industry's premier event opened with over 600 delegates from over 40 countries at Kuala Lumpur Convention Centre  on April 4th, 2011. This international forum which is held in Malaysia annually marked the start of "Halal Malaysia Week", a week-long series of Halal industry events. Tun Abdullah Ahmad Badawi, Former Prime Minister of Malaysia and a strong advocate of the global Halal industry delivered the keynote address at the Opening Ceremony.

This year's World Halal Forum produced an exciting milestone in the Halal industry - the unveiling of a first of its kind 'Halal Food Index', which positions Halal as an Asset Class within the investment community. The SAMI (Socially Acceptably Market Investments) Halal Food Index comprises over 200 companies listed in Muslim-majority countries with a total market capitalisation of over US$100billion at time of release. The SAMI Halal Food Index is powered by IdealRatings with the backing of Thomson Reuters and supported by World Halal Forum.

This launch is in line with the current direction of World Halal Forum which will push for the convergence of two influential industries - Islamic Finance and the Halal Sectors into an integrated Halal Economy estimated to be now worth several trillions of US Dollars. The convergence of these two Shariah-based industries forms a strong economic platform that is built on a set of shared values -values that will play an increasingly strategic role in shaping global markets in the coming decade, hence the theme for WHF 2011 is "Towards a Halal Economy: The Power of Values in Global Markets".

In opening the 6th World Halal Forum, Tun Abdullah Badawi said "I congratulate the World Halal Forum for continuing in its quest to be the beacon of knowledge and a catalytic force of change in the global Halal industry. The industry needs leadership and for many years people have looked to the World Halal Forum to fill that vacuum. It is good to witness the progress and maturation of the World Halal Forum that is now ready to take on that role to steer direct change in the industry."

Abdalhamid Evans, Director of World Halal Forum commented:


"We have taken the bull by the horns, so to speak, to steer the two Shariah-based industries towards a holistic Halal Economy that includes all sectors, from farm to fork to finance. This convergence will make both industries stronger and give us a more resolute voice in the international business scene. Today we have witnessed the start of Halal 2.0, a transformation of mindsets towards value-based products and services which in turn will give rise to areas of new growth and wealth creation."

Rafe Haneef, CEO of HSBC Amanah Malaysia Berhad commented, "If we are going to move towards a Halal economy, we have to take a holistic approach; the whole cycle, the whole chain has to be Halal from the production to the financing."

The World Halal Forum, now in its 6th year, is the world's most sought after Halal industry event and has a proven track record as an important platform in determining the direction of the global Halal industry. The new structural change within World Halal Forum will see it being modeled into a Not For Profit entity under the International Halal Integrity Alliance ("IHI Alliance"), a move that will allow the brand to propagate change on a different level altogether, working within the strong international network and support system of IHI Alliance.

"Taking ownership of the World Halal Forum and steering it in its new direction of offering solutions and executing an action plan is definitely within our area of expertise and we hope to give this initiative a leg up with our international network and resources. It is indeed an honour to be handed the baton and with that the onus to start a new chapter in the direction of the Halal industry", said Darhim Hashim, CEO of IHI Alliance.

This year's World Halal Forum featured cutting edge speakers in both Islamic Finance and the Halal sectors giving birth to a whole new direction in the progress of the Islamic economic sector. The line-up of speakers feature industry thought-leaders such as Rushdi Siddiqui (Global Head, Islamic Finance & OIC Countries, Thomson Reuters), Rafe Haneef (Executive Director & CEO, HSBC Amanah Malaysia Berhad), David Smith, (Chief Executive, Global Futures & Foresight), Fazal Bahardeen, (Founder & CEO, CrescentingRating), Jalel Aossey, (Director, Midamar Corporation), Rafi-uddin Shikoh, (CEO, DinarStandard), Navid Akhtar, (Managing 

Director, Gazelle Media), Joohi Tahir, (VP Marketing & Sales, Crescent Foods Inc.) and Zahed Amanullah, (Director, American Halal Corporation).

The 6th World Halal Forum is hosted by IHI Alliance, and is supported by Platinum Sponsor HSBC Amanah Malaysia Berhad and Event Sponsors Colgate-Palmolive, Nestle Malaysia, Chemical Company of Malaysia and HPA Industries.

Preparing for The Realities of Marriage

How ludicrous would it be for a person to hold a grand opening for a new business then leave for vacation the next day or go to a job interview without having read the job description? Equally absurd is the way many people get married each year without any knowledge of or preparation for the realities of marriage. Couples make elaborate wedding and honeymoon plans but none for a life together. Additionally, many are looking for spouses to marry without looking at their responsibilities in a marriage. 
Based on fairy tales spun by the media and pop culture, young women dream of finding their Prince Charming and living happily ever after. We think that once we are married, everything will just sort itself out. Some of us think that marriage is a solution or an escape or that our spouses will "complete us." Compounding this are values of mainstream society and their effect on the psyche of adolescents. Years of struggling with issues of dating and pre-marital sex in school as well as constant bombardment through films and television of unrealistic images of what love, sex and marriage are have affected our outlook on marriage and the opposite sex. So, when the time comes to get married, we often carry unrealistic expectations of what being married will be like and how our spouses will be.
Many young Muslims are not prepared for marriage and have not cultivated the skills to create a lasting relationship. While the general American population has the world's highest divorce rate, 48.6 percent, Muslims in the United States come in not too far behind at 33 percent. One in three Muslims marriage here will end in divorce- not surprising considering we are living in a "divorce culture" where independence and individual happiness often come first. When the marriage does not fulfill the individual's needs, the marriage is questioned. Terms such as "starter marriage" are becoming more common in the Muslim community as divorces among newlywed couples, after only months of being married, increase. Furthermore, couples in multicultural marriages are experiencing complex issues because of their background differences and often find little support from their families and communities because of certain cultural ideas about marriage. These couples often become resigned to ending the marriage. Newlyweds sometimes don't readily acknowledge that they must work on the marriage for it to survive. Many divorce when marriage is not what they expected or harder than they imagined. Divorce is now considered a plausible option among young Muslims, unlike the generation before them. Now, more than ever, we should prepare ourselves and our children for the realities of marriage. Preparing for marriage is as important as having an accurate road map before driving cross country. 


Preparing for marriage is more than searching for a spouse; it begins with discovering who you are as a person.
Undergo Self-Reflection
Preparing for marriage is more than searching for a spouse; it begins with discovering who you are as a person and what you will bring to a marriage. Identify what innate beliefs you hold because these are the things that are least likely to change about you. Your values and beliefs are your compass in life and will determine your lifestyle and the choices you make. Understanding what is important to you clarifies the type of person with whom you will be compatible. Reflection is a process of self-growth that can be difficult, but it shows maturity and a true understanding of the intensity of marriage. Ask yourself these questions: "What is my personal set of life values?" "What are my fears?" "What are my strengths?" "What are my weaknesses?" Identifying your flaws is equally important because it provides you with personal goals for self-improvement. It will also provide your future spouse insight into your weaknesses, as well as the things that may never change about you.
Establish Compatibility
Before you can determine the type of person you are compatible with, you first need to understand what compatibility is. It doesn't mean you will be exactly like your spouse, but rather, that you share many similarities and hold mutual respect for your differences, It is important to find someone who shares your core values and beliefs and whose long-term goals correspond with yours. Having complementary values and goals helps married couples grow closer to Allah because they will constantly strive in the same direction and have fewer disagreements in their marriage. True and realistic love will be found in the everydayness of marriage when sharing common interests and doing interesting things together. But, be careful if you find yourself making excuses for incompatibility or you start believing that the other person will change once you're married. People rarely change. Qualities in a potential spouse that do not align with your core values and beliefs are red flags because that person is about as unlikely to change as you are. When making a decision about an element of incompatibility, ask yourself; "Can I maintain my beliefs while married to this person even if he/she doesn't change?" Acknowledge that you simply can't control your spouse's way of being. Being able to maintain mutual respect for your differences will likely prevent many tensions in the marriage.Understand You- Expectations Ascertain the expectations you hold for marriage. Many couples enter a marriage with unspoken and usually unconscious expectations of what their spouse is going to provide and fulfill. Honestly examining your expectations of marriage and your potential spouse is a necessary step in preventing disappointment. Ask yourself, "What do I think marriage will be like?" "Who and what have influenced these expectations?"
"What is my parents' relationship like?" "How does this play a role in what I expect in my marriage?" "What does the term 'husband' mean to me?" The answers to these types of questions will help spotlight your expectations about marriage and the basis for those expectations. Understanding your expectations and assessing how realistic they are is a vital step toward helping you enter into marriage with open eyes.
Communicate
Everybody should acquire two critical skills before getting married:
Communication and conflict resolution. These are essential to making a marriage successful. You and your potential spouse will begin to understand how you each communicate as you get to know one another. Not communicating and misinterpreting communication will cause numerous problems in a marriage. This is the time to ask yourself; "Am I good at communicating my feelings and thoughts?" "How do I resolve a conflict: do I ignore it, solve it?" "Am I a good listener?" Understanding your approach and identifying your weaknesses are valuable because marriage carries the responsibility to communicate your needs and frustrations with your spouse. It is equally important to understand your spouse's communication style and conflict resolution skills and how compatible they are to yours. Ultimately, the effort you and your spouse put in this area will form the backbone of your marriage.
Entering into a marriage is a time to grow as an individual and to grow interdependently with a spouse. Having the courage to discover your expectations and weaknesses and taking responsibility for the direction of your marriage requires a mature approach. To grow spiritually in your marriage requires that you learn to be less selfish and more loving, even during times of conflict. Move beyond the fantasy and unrealistic expectations and realize that marriage is about making a conscious choice to love and care for your spouse-even when you do not feel like it. A marriage needs love, support, tolerance, honesty, respect, humility, realistic expectations and a sense of humor to be successful. 
These values will help a marriage survive conflict, disappointment and problems. Marriage is a beautiful relationship that Muslims should enter with an understanding of all of its dimensions. If Prophet Muhammad reminds us that marriage is "half our faith," then how can we as Muslims go into something this central with a lack of preparation and understanding? We can only be good spouses once we understand what it means to be married and mentally prepare ourselves for the amazing journey.
Munira Lekovic Ezzeldine is the author of Before the Wedding: 150 Questions for Muslims to Ask before Getting Married. Munira has also written two Islamic Studies textbooks for the Bureau of Islamic and Arabic Education. She received her undergraduate degree from UCLA and is currently pursuing her master's degree in Marriage and Family Counseling at California State University, Fullerton. For the last eight years, Munira has worked with youth groups, teaching classes and mentoring. Her extensive speaking on the topics of marriage and gender equity coupled with her experience of being raised as a Muslim in the United States gives her the ability to connect with the young Muslim generation. Munira is happily married and has two children.

Gaza Boy Nobody Heard About

"Both of Ibrahim's arms were cut off. He had a hole in his lung. Parts of his legs were missing. His kidney was in a bad condition...we need people to stand with us." These were the words of an exhausted man as he described the condition of his dying son in an interview with The Real News, an alternative news source.

Ibrahim Zaza was merely a 12-year-old boy. He and his cousin Mohammed, 14, were hit by an Israeli missile in Gaza, fired from an unmanned drone as they played in front of their house.

The story started on August 18. The next day, the British Telegraph reported: "Israel launches fightback after militant attack on Egypt border." The whitewashing of the recent Israeli strikes at besieged Gaza leaves one wondering if all reporters used Israeli army talking points as they conveyed the story. Palestinians were punished for an attack at Israelis that reportedly accrued near the Israeli border with Egypt. There is no evidence linking Gaza to the attack, and Egyptian authorities are now disputing the Israeli account altogether.

"At least six Palestinians were killed in the first wave of bombing. Israel said they were members, including the leader, of the militant group known as the Popular Resistance Committees it accused of responsibility for the attacks," wrote Phoebe Greenwood and Richard Spencer (The Telegraph, August 19).

The Popular Resistance Committees had dissociated themselves from the attack, as had Hamas and all Palestinian factions. But that was hardly enough to spare the lives of innocent men and women in Gaza, already reeling under untold hardship. Among the dead in the first wave of attacks that targeted 'militants' were two children, one aged three and the other 13.

In the media, Palestinian casualties only matter when they amount to a sizable number. Even then, they are placed within a context that deprives the victims of any sympathy, or worse, blames Palestinian militants for indirect responsibility (pushing Israel to resort to violence to defend its security). In fact, the term 'Palestinian security' is almost nonexistent, although thousands of Gazans have been killed in the last three years alone.

Even the news of Palestinian children killed in the August strikes was reported with a sense of vagueness and doubt. News networks downplayed the fact that the majority of Palestinian victims were civilians. The Telegraph reported that: "Hamas, which runs Gaza, said that two children were also killed in the air raids..." Quoting Hamas, not human rights groups or hospital sources, is hardly shocking when the reporter is based in Tel Aviv or Jerusalem.

Neither was it shocking when the boy, Ibrahim Zaza, died. His heart was the only organ that had continued to function for nearly thirty days after the drone attack. The father, who was allowed to accompany Ibrahim and Mohammed to an Israeli hospital, was then prevented from leaving the hospital for he constituted a security threat. He kept circulating around his son's frail body, hoping and praying. He appealed to people to stand by his family, stressing his lack of means to buy a wheelchair, which he thought Ibrahim would need once he woke up again.

There is no need for a wheelchair now. And Mohammed's unyielding pain continues. His legs are bare with no skin. His belly area is completely exposed. His screams are haunting.

Ibrahim's death seemed to compel little, if any, media coverage. There were no New York Times features, no Time magazine pictorials of the weeping mother and the devastated community. Ibrahim's existence in this world was short. His death was mostly uneventful outside the small circle of those who dearly loved him. 

There will be no debates on Israel's use of airstrikes that kill civilians, and no urgent UN meetings over the incessant killings caused by Israeli drones, which in themselves constitute a highly profitable industry. Clients who have doubts about the effectiveness of the Elbit Systems Hermes 900 UAV, for example, need only view Israeli Air Force videos of the drone gently gliding over Gaza. According to sUAS News, it "can reach a higher altitude of 30,000 feet...(and) can be quickly and easily converted for the operator's needs, without the need to adjust the operating infrastructure for every mission" (June 6, 2011).


Israel has been testing its drones on Palestinians for years. In Gaza, these vultures can be observed with the naked eye. Whenever the glider draws near, people scramble for cover. But it took a WikiLeaks report to verify Israel's use of drones for the purpose of killing. According to a recently leaked document, Israeli army Advocate-General Maj. Gen. Avichai Mandelblit had, in February 2010, informed previous US Ambassador to Israel, James Cunningham, of Israel's use of weaponized unmanned aircrafts to kill suspected militants.

In The Real News video report, Lia Tarachansky spoke to Lt. Col. Avital Leibowitz, a spokesperson for the IDF, to try and understand why Ibrahim and his cousin were targeted.

Lia Tarachansky: "There was only one missile shot, according to witnesses, and it was at two children, one 12 and one 14, sitting outside of their house."

Avital Leibowitz: "The logic is that when someone is trying to launch a rocket at you, then the logic is - we better target that person before he targets us."

The one photo I could retrieve of Ibrahim Zaza showed him posing shyly for the camera, his hair brushed forward. My heart breaks now as I think of him, and all the other victims of Israel's "logic".

Conceptualizing Islamic Housing

Islamic housing is a blend of the belief system, teachings and values of Islam, and the prerequisites and influences of indigenous cultures, climates, topographies, building materials, talents, technologies, and economies. The former is characterized as universal, total, permanent, immutable, and absolute. It came from Allah in the form of revelation (wahy). It is divine. The latter, however, fluctuates and varies from one region to the other, and from one community to the other. It is indigenous, though locally permanent and unchangeable, as far as climates and topographies are concerned, but it is impermanent, conditional and changeable, as far as some cultural manifestations, building materials, talents, technologies and economies, are concerned.

Islamic housing is a mixture of the heavenly and terrestrial factors and elements. Both sides are extremely important, playing their respective roles. They finely complement and add to each other's strength and operation. Neglecting either of the two poles in Islamic housing inevitably leads to a serious damage in its fundamental nature, at a conceptual or a practical level. The heavenly or divine factors give Islamic housing a soul, moral fiber, and its conspicuous identity. They present it with a special aura that is effortlessly exuded by Islamic houses inside as well as outside their ambits. The terrestrial factors, on the other hand, impart about Islamic housing an intuition about its compelling worldliness, simplicity and utter practicality and pragmatism. They provide a powerful feeling about Islamic houses' and their users' congenital mortality. Nobody should ever get carried away and deceived, treat his house or his self differently.

Even though Islamic housing is inspired and deeply rooted in a transcendental idea and message, it still operates and is greatly influenced and shaped by the exigencies of space and time factors and experiences. It is because of this that Stefano Bianca remarked on the extent to which the Islamic spirituality influences Islamic architecture: "Compared with other religious traditions, the distinctive feature of Islam is that it has given birth to a comprehensive and integrated cultural system by totally embedding the religious practice in the daily life of the individual and the society. While Islam did not prescribe formal architectural concepts, it molded the whole way of life by providing a matrix of behavioral archetypes which, by necessity, generated correlated physical patterns. Therefore, the religious and social universe of Islam must be addressed before engaging in the analysis of architectural structures."¹

At the heart of Islamic housing stand Muslims as patrons, architects, planners, engineers, draftsmen and users. As we have explained somewhere else, Islamic education must give Muslims a clear picture of the religious and civilizational significance of Islamic housing, as well as of all the relevant issues which are directly and indirectly related to it. Surely, a segment of such an educational process and system should be a notion that there is nothing fixed or predetermined in the area of Islamic housing, and that Islamic housing is a result of a process where more than a few factors, phases, and parties are involved and are thus all equally important. It is as good as impossible to identify a phase, or a factor, or a party in that process and regard it as more important than the others. The Islamic housing process starts with having a proper understanding and vision which leads to making a right intention (niyyah). It continues with the planning, designing and building stages, and ends with attaining the net results and how people make use of and benefit from them. What is important is that everyone involved in the creation and actualization of Islamic housing: from patrons and various authorities, over planners, architects and builders, to the owners and users of houses, duly honours the dictates of both the teachings and principles of Islam, and the localized cultural, socio-economic and ecological elements and phenomena.


Indeed, this is the biggest requirement in Islamic housing. It is a requirement that everyone involved possesses a proper understanding and vision, that everyone sincerely tries his or her level best to rise to the challenge of transporting the idea of Islamic housing from the realm of theory and concept to the realm of physical realities and solutions, and that the goals and aspirations of Muslims, especially housing authorities and professionals, mirror, and are subservient to, the ultimate goals and aspirations of Islam. Regardless of what might be the net result of this approach of Muslims to housing, their houses are entitled to be rightly called and held as "Islamic" as they duly adhere to the few, but fundamentally pertinent, requirements of Islamic housing. It does not matter in Islamic housing how houses look like, if their appearances are not linked to, and are not inspired by, the force of the unification of Islam and the fluctuating space and time factors. Moreover, in Islam, it does not matter how houses look like, if their appearances are not due to some creative initiatives which have been stirred by the unification of the spiritual and material kingdoms of existence, by the unification of the heavens and the earth. A housing style that does not honor the tenets and values of Islam cannot be called "Islamic". In the same vein, a housing style that betrays the demands of its indigenous climate, environment, traditions, technology and economy cannot be called "Islamic" either.

It follows that concerning housing, the only thing that Islam wants from Muslims is that they entertain no compromise with regard to the subject of ardent following in pure religious matters, which too constitute the essence and character of Islamic housing, but at the same time that they completely shun imitation and that they become the greatest advocates of innovation and creativity while trying to overcome their housing problems and challenges. Since its inception, Islam declared a war against ignorance, mediocrity and blind following. Since its inception, too, Islam became the greatest proponent of knowledge, reason, ingenuity, initiative and excellence. For Muslims to turn away from the inspiration and guidance of Islam in their housing will be a serious crime against their religion, history, culture and their very selves. For Muslims, furthermore, to blindly follow and import other people's housing solutions will also be a serious crime against the very spirit of Islam, as well as against the innate disposition of life and the human consciousness. In other words, Islam insists that Muslims be devout, righteous and ethical. It also insists, as a condition for securing the benefits of the former, that Muslims be open-minded, sensible, proactive, productive and imaginative. Islam did not instruct Muslims how to plan and build houses, but it did instruct them how to carry out a number of tasks directly or indirectly associated with the house and housing. Some of such tasks are: privacy protection against the outside world, among the family members, and between the family members and visitors, respect for the rights of guests and visitors, respect for the rights of neighbours, the relationship between men and women, the implications of carrying out religious obligations, hygiene, peaceful coexistence with the natural environment, safety, security, recreation, modesty, Islam's aim to preserve the life, religion, mental and psychological strength, descendants and wealth of its people.

The net result of this strategy is that there are - and there should always be -- many types of the Islamic house, such as those in the Middle East, the Indian Subcontinent, Turkey, Iran, the Islamic West (al-maghrib al-Islami), South-East Asia, etc., but the soul and fundamental nature of all those housing types will always be the same and will be easily recognizable by those familiar with the character of Islam and the character of its civilization. What those different-yet-same, or same-yet-different, houses represent are, in fact, people's solutions to the challenges posed by their living of their family lives in line with their religious guidelines while, at the same time, complying with the requirements of physical and cultural contexts in which they live. While creating Islamic architecture, Muslims betray neither their religion nor their living conditions.

Eventually, most of what became to be known as the language of Islamic residential architecture, such as the inner courtyard, partly or fully screened windows, raising windows above the eye level, bent entrances, parapets, or protective walls, along the edges of balconies and open roofs, double circulation inside houses: one for men and the other one for women, or one for the family members and the other one for guests and visitors, inward looking designs, guest rooms near main entrances and away from houses' core, gradual and held back progression from the outside to the inside, certain decorative systems and styles, arcades, arches, porticos, recesses or niches, etc. -- such must be seen as sets of best solutions that people have evolved for themselves. They are to be seen as no more than that. Such structural solutions must not be seen as the prescribed language of Islamic residential architecture that cannot be revised, enriched, improved, altered and even abandoned, to a certain extent or completely, if necessary and in favour of some other equally or more viable solutions presented by advances made by science and technology, and generally by the implications of people's living conditions. Likewise, such structural solutions are not to be held as religious symbols with some ontological significance.

Muslims must keep in mind that their Islamic houses are to be alive, pulsating, and serviceable. Their houses are to comfortably suit and fit them as their users just as a perfect dress comfortably fits a body. About this, Ibn Qutayba, a Muslim scholar of the 9thHijrah century, compared the house -- as quoted by Afif Bahnassi -- to a shirt, saying that just as the shirt should fit its owner, the house too should suit its dwellers.² Every ingredient in an Islamic house is functional and serves a noble purpose, on its own or along with some other ingredients. An Islamic house contains no elements that are meaningless and lifeless, or that are unessential to its widest spectrum of functions and serviceability. An Islamic house does not function like a museum or a monument which only sporadically springs into life. An Islamic house is pleasant, friendly, warm, welcoming, relaxing and exciting. In short, an Islamic house is Islam manifested. Within and without its realm, it exudes the power and beauty of an Islamic lifestyle, promulgating its spiritual appropriateness and worth. At the outset, Muslims conceive and shape their houses and then they tend to influence and "shape" them and their attitudes. This is in line with a statement made by Winston Churchill on human built environment: "We shape our buildings (built environment) and afterwards they shape us."³ Finally, neither formalism nor literal symbolism has a place in Islamic housing.

Creating Islamic housing is anything but an easy and simple task. Muslim housing professionals must come to terms with the enormity of the task that awaits them. The good news, however, is that in no way can they fail in their undertakings as long as they remain sincere, try their best and stay the course while attempting to remedy the current Muslim housing ailments. This is an assurance from Allah to every servant of His who dedicates his or her life to the service of Allah and to the service of Islamic society. This is so because in Islam human deeds are judged by their intentions (niyyah), because Allah appreciates human efforts, which are under people's very jurisdiction, rather than the outcomes, which, more often than not, are beyond the jurisdiction of people, and finally because of the unique Islamic concept of ijtihad according to which if a person, while forming diligently independent opinions or judgments about matters on which divine texts are silent using as a platform the framework of available texts, gets things right he will receive two rewards, but if he for whatever reasons gets things wrong he will still get one reward for his sincere intention and dedicated efforts.


Certainly, there are no better incentives for Muslim housing professionals to get down to the project of reviving the phenomenon of Islamic housing than the above-mentioned Islamic precepts. There are no alternatives that can yield better results and benefits to them, in this world as well as in the Hereafter. If truth be told, at the present when the signs of a Muslim cultural and civilizational re-awakening are becoming increasingly evident, reviving Islamic housing becomes so vital. It becomes a sheer necessity. Nothing else could be an adequate alternative or a surrogate. Hence, the best contributions of Muslim housing professionals to the ongoing Muslim regeneration will be their contributions to the revival of Islamic housing. Such contributions will be on a par with any other colossal contribution in terms of its value, impact and general appreciation and approval. Finally, it goes without saying that deliberately failing to do their part, yet lead the way, in revitalizing and restoring Islamic housing exposes Muslim housing professionals to a serious peril. The peril will be on a par with any other colossal peril due to which the cultural and civilizational apathy and stupor of Muslims only exacerbated and lengthened. Reviving Islamic housing warrants great rewards. Ignoring, and thus aggravating it, warrants some serious and unwelcome repercussions for all the responsible parties.

About the state of the majority of Muslim architects and planners today, Cliff Moughtin and Tarik Shalaby in their paper "New approach to housing design in Muslim cities" said: "The planner and architect in the Muslim world seem to have rejected the discipline of their culture, unaware of the fact that each community has its specific social and cultural roots. Instead they adopted alien ideas which are unsympathetic to the tradition of the people they serve (i.e., Muslims). The "good" housing solution is the one that fully expresses the preferences, aspirations and psychological needs of the group for whom it is meant. It has nothing to do with the clever application of principles deduced from an abstract theory of architecture."⁴
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From Oblivion to Eternity

"Sister Sumaiyya has passed away today. She recently reverted to Islam. As all relatives of the deceased are non-Muslims, you are requested to attend the funeral at 5.30 pm." "To Allah we belong and to Him is our return." August 1, 2011, 4.28 pm.

I received the above message on my cell phone while working in my office. I was just wondering who the sister could be, when I received a phone call saying that her husband was not allowing her body for burial. Later her husband finally agreed to hand over the body for the funeral.

When I reached the funeral site, I realized that there were no relatives of the deceased around. A group of female volunteers had shrouded the late sister. The funeral prayers were attended by a large number of people. Somebody called her son to join the funeral who came to participate in the ceremony. I offered my heartfelt condolences to her son. Her last journey had been in the month of holy Ramadan. He said my mother must be in paradise.

My curiosity to learn about this lady was piqued and this is what I discovered.

Here is the soul stirring story of Reena Manwani (name changed to protect identity). 52 years old Sister Reena belonged to a wealthy family and had all the luxuries of life at her disposal. Over a period she had developed various diseases like diabetes, asthma, and kidney trouble. She was undergoing treatment with Dr. Ayesha Shaikh (name changed to protect identity).

In March 2010, Reena felt ill and visited Dr Ayesha at her clinic. On examination, the doctor suspected Sister Reena may be suffering from swine flu and sent her for an H1N1 test. Sister Reena tested positive for swine flu and was quarantined along with other patients at a government hospital. There were around 8 -10 swine flu patients along with her. More than 50 people from the city had already lost their lives due to swine flu. One by one all the swine flu patients in the H1N1 ward died except Sister Reena. She recovered completely from swine flu and started leading a normal life again.

When asked how she survived from the dreadful disease, Sister Reena remarked that she had been saved by Dr. Ayesha's 'Bhagwan' (God/deity), as Dr. Ayesha prayed for every patient visiting her clinic.

In June 2010, Sister Reena came down to Dr. Ayesha's clinic to express gratitude and told her how she knew she had survived because of her 'Bhagwan' (God in Hindi). Reena wanted to know more about this' Bhagwan'.

The doctor explained the concept of monotheism in Islam, that there is one and only one God (Allah) who has created everything. He has ordained for humanity a very simple and straight path which is Islam. She explained how people have carved various shapes of idols and associated numerous partners with God. Allah's divinity is exclusive and all-powerful and he is not dependent on any other entity or human form to complete Him.
God has saved your life. You are His chosen one. Now it is your test whether you recognize Him. This was the turning point in the life of Sister Reena. Sister Reena was so impressed by the concept of monotheism that the Holy Ka'aba of Makkah began appearing in her dreams. She came to Dr. Ayesha to know whether she could visit Makkah and Medinah. Dr Ayesha replied, "Yes. Provided you accept the faith."  To know more about Allah (SWT), Sister Reena was given a copy of Hindi translation of Holy Qur'an and other books. Thus began the holy journey of the sister from darkness to light.


In July 2010, Sister Reena came back to the doctor and said she had studied the books and decided to accept Islam. She pronounced Shahadah (the proclamation of faith) in the clinic and entered in the fold of Islam. She changed her name to Sumaiyya, a name she found in the internet.

Sister Sumaiyya's world had changed. She wanted to keep her faith confidential. But at the same time she had a sense of urgency; "I have very little time. I want to learn how to practice Islam in the best way."

On Sister Sumaiyya's request she was provided with female teachers who taught her the ways of worshipping and took care that her faith was not revealed to anybody.

After a while, she started covering herself fully in accordance with the Islamic way of modesty. She cherished the noble and pure teachings of Islam. People who visited her said she was an extremely warm and cheerful person, very eager to learn and practice her new faith. When asked about her previous life, she would confidently respond, forget about my past, now that I have found the Right Path I am least bothered about my past. Simultaneously she was counseling her acquaintances to adopt her way of life. Sometime in December 2010, her family members began growing suspicious about her life style and started questioning her. Those were the testing times for her as she dealt with opposition and resistance from her family.

In spite of her illnesses and torments from her near ones, she never regretted her decision. She was the epitome of steadfastness and stood her ground. As the frequency of her dialyses increased, she wanted to make a will, proclaiming that she was a practicing Muslim and in case of her demise she should be buried in a Muslim cemetery. In July 2011, an affidavit was made as per her will witnessed by her only son and nephew.

On August 1st, 2011, when Ramadan had dawned in some parts of the world, Sister Sumaiyya departed from this temporary abode to meet her 'Real Bhagwan', who had transformed her life from oblivion to eternity.

"O (thou) soul, in (complete) rest and satisfaction! Come back thou to thy Lord well-pleased (thyself), and well-pleasing unto Him! Enter thou, then, among my Devotees!. Yea, enter thou my Heaven!" (Qur'an Chapter 89 verses 27-30)

As I reflect on her case, I wonder how many more Sumaiyya's may be in the waiting to be told of the Creator's message.

Roller Coaster Hijab Clash

What happened in Rye, NY, is an issue that should be reviewed by Muslims and their organizations. Thirteen people were arrested, two rangers were injured and several people were beaten or received bruises in a police action. There were so many police units involved in the incident that no one knew exactly who did what. The event took place at the Playland Amusement Park. The visitors were mainly Muslims who were celebrating the end of Ramadan festival of Eid ul Fitr. The visit to the park was arranged by the Muslim American Society (MAS) of New York.

Most of the Muslims at the park were from community groups in Westchester and New York City as part of a daylong event arranged by the Muslim American Society of New York. The trouble began after women wearing traditional hijabs, or head scarves, were told they could not wear them on certain rides. In response to the Muslims protesting the policy the police were called. Police in at least 60 vehicles from at least nine agencies converged on the park. It is reported that some of the officials uttered racial remarks, others resorted to using their batons against individuals.

According to the Park officials, the MAS leaders were told about the head scarves ban. Visitors say that MAS did not inform them of this rule. They learned about the rule only when they arrived at the park.
Muslims need to hold themselves to the highest level of behavior and responsibility.
The Park officials see it as a safety and policy matter and some community members see it as discrimination against their religious practice and use of excessive force by the police.

MAS, Police and Park officials, all have a lot of questions to answer.

MAS: Did they inform the park visitors of the head scarf policies of the Park? Were they aware of these policies? Where were the MAS organizers when the scuffle began? Why were people allowed to take matters in their hands without any involvement of the MAS leadership?

Police: Did they use excessive force to control the situation? Did any of their officials make any racial remarks? Did the police try to speak with the leaders of the Muslim organizing group to resolve the issue amiably?

Park officials: Did they clarify their policies about the headscarf and if the organizers had agreed to that policy and understood it clearly? Did the park employees try to talk to any of the MAS organizers to explain the policy to the park visitors?

Regardless of the responses, even if there was discrimination on behalf of the park, if any of the Muslim visitors contributed to the disorder, it is a shame. Muslims need to hold themselves to the highest level of behavior and responsibility. The Quran says "YOU ARE indeed the best community that has ever been brought forth for [the good of] humankind: you enjoin the doing of what is right and forbid the doing of what is wrong, and you believe in God..." (3:110)


On the other hand if it is shown that the police used indiscriminate force then civil liberty organizations should demand corrective action. If police or park officials used any racial remarks they should be held accountable.

This event gives us an opportunity to question the relevance of such programs by Muslim organizations in these trying times for Muslims all over the world as well as for Muslims in the US. Do these functions really bring people of different ethnic groups together? Do these events really create Islamic spirit among people? Should Islamic organizations cater to the recreational and entertainment of the Muslim community?

For the last 10 years, it has become a trend among Muslim organizations to organize picnics, social functions or trips to fun places. In these programs, millions of dollars are spent and human resources equivalent to several hundred hours are put to organize events. However painful it may sound, Muslim organizations have realized that in their serious programs, not many Muslims participate. However, whenever they organize picnics or fun events, large number of people show up. They have also realized that whenever they organize events where food is being served freely, large number of people turn up and where the event is ticketed, the number of people is not that large. It is that harsh reality that has driven many organizations to arrange picnics and fun trips on a regular basis.

Muslims in this country and all over the world are going through one of the most challenging times in their recent history. There are skeletons of starving children in Somalia. There are bones and blood scattered in the streets of Pakistan. There is death and destruction in Iraq, Afghanistan, Libya, Syria, Yemen, Bahrain and Palestine. There are millions of laborers deprived of their basic human rights in places like Saudi Arabia, Kuwait, the Gulf countries and there are sectarian and ethnic violence rampant in several places all over the world. In the US, there is an organized and systematic movement against Islam that is funded and supported by those who want to see Islam removed from the land.

It is at these times that our organizations are spending their resources on planning "fun" events. Can this be justified? Many people might argue that fun is also part of life and why should we let the sufferings around the world impact our sense of joy. If this is the case, then let us remove from our Islamic literature all the references to Prophetic statements that we are like the teeth of a comb or we are like one body, if one part is hurt, the entire body suffers, etc ... etc.

Can our organizations develop and plan events that will make our people conscious of the pains and suffering of humanity and ask them to work to help the voiceless and the powerless achieve self dignity? Can we demonstrate tolerance and perseverance in situations where we feel that wrong has been done to us? Must we always remain in a state of protest? Can we turn the indifference or hostility of others into kindness through our behavior and actions? Can we restraint our anger in unfavorable conditions? The answer of the Quran is simple: Yes we can. But we have to do change our attitude and behavior to live the Quranic answer.
Dr. Aslam Abdullah is editor in chief of the weekly Muslim Observer and director of the Islamic Society of Nevada.

Eleven Lessons Learned After 9/11

The atrocity of 9/11 and the bloody fury that it subsequently unleashed have profoundly dominated the political, social, economic, and religious debates of the 21st Century. These catastrophic events have-directly or indirectly-touched and impacted almost every individual, family, community and nation on the face of the earth. And this author is no exception.
A decade characterized by reckless rhetoric and brutal violence came to an end. In that period countless number of people have been killed, massive amount of properties have been destroyed, and enormous amount of resources have been wasted, yet the world remains more volatile, more divided, and more insecure than ever before.
In order to reverse course, we must do away with our old ways and focus our collective energy in paving the way for genuine healing process. Of course, this is easier said than done. Because doing it would require partners from all sides. It would also require great deal of critical thinking, commitment and sacrifice. And, perhaps more importantly, it would require honest assessment of the failures of the past.
It is time for all individuals, families, communities, and nations to identify their own learned lessons, and to reflect upon them lest we find ways to prevent such colossal man-made human tragedies from ever reoccurring. In that spirit, here are my most important learned lessons:
First: In order to justify their evil deeds, human beings tend to deliberately shut off their conscience.
While the human being is innately good, by and large, he (as most are men) carries the potential to commit more savageries than the beasts in the jungle. Unlike the latter, he can commit the most atrocious of acts even when he is belly-full. He could commit horrific mass violence and murder innocents; he could repress and oppress; he could plot wars; he could exploit, destroy, poison, rob, and use rape as a weapon of war. Worse, through rationalization, he could effectively justify his ill-advised decision to sustain his evil deeds. He could convincingly mislead himself with falsehood, or fiercely present an argument that deceives or bullies the collective mind of the masses, or simply shut off his conscience.
Second: Extremism-in its holistic sense-is the biggest problem facing the world.
Extremism has its stereotypical and its professionally sanitized version. It has the likes of al-Qaeda and al-Shabaab on one hand and the Neocons and Right Wing Extremists on the other. It has the militant religious fanatics as well as material and power-driven secular humanists and in betweens who consider violence as the first or the only option to problem-solving. While the stereotypical one's intention, anger, hate, and tools of war are often explicit and are belligerently overt in their claim to culpability, the professionally sanitized ones' are more clever, covert, and stealthy in their operations. Both groups compete to manipulate the psyche of the masses; though the latter one, through its mastery of the art of public relations, double-speak, and propaganda, almost always turn the tables on the former. And both groups are ruthlessly oblivious to the fact that, unlike a situational one, sustainable societal transformation cannot be forced; it can only be inspired with good intention, vision, and deeds.
Third: Empathy is a critical moral virtue.
It is what affirms our humanity. It is what compels us to feel the pains of others and to care for even those whom we have no direct relations. And nurturing that divine gift is what ultimately inspires us to coexist by accepting one another and by making space for one another; because, after all, our rights, security, and values are protected to the extent that we protect the others'.
Fourth: Blurring certain definitions makes 'perception management' more effective.
Because there is no universal definition of the concept, terrorism is something that is subjectively familiar to all, but objectively known to a few. Contrary to common perception, terrorism is a wicked and lethal tool used by individuals, groups, and states alike, mainly for attaining a political, economic, religious or a secular ideological objective. And because they are driven by fallacious set of assumptions and zero-sum objectives, those who employ such means recognize no moral boundaries to confine their indiscriminate violence.

Fifth: Reason and commonsense never had worse enemies than fear and paranoia.
The latter twin create the breeding ground for groupthink- the total surrender of one's capacity to think, inquire, decipher and deduce to the more aggressive, coercive, and menacing will of a group or that of an authoritarian leader. In the past decade, phrases such clash of civilizations, mushroom clouds, and Islamo-fascism were routinely used to stir emotions and manipulate the will of the people.
Sixth: Context and perception are essential elements in understanding complex issues and concepts.
'What?', 'Why?', 'Who?', 'When?', 'Where?', and 'How?' are all essential questions to getting adequate background. They are the impetus that drove perennial questions that advanced human faculty and paved the way for civilizations throughout history. Moreover, our perceptions are often shaped according to the level of information we have, and ignorance simply fuels our arbitrary bias, prejudice, and hateful predisposition.
Seventh: Justice is the foundation of peace and security. 
Despite certain well organized and relentlessly vociferous talking heads, policy-makers, and think-tanks who promote the ill-conceived notion that certain individuals, groups, communities and nations have more rights than others, the protection and preservation of the human life and human rights is an obligation upon all of us- leaders and laities alike. In other words, our collective objective ought to be to help setup a fair process in which treating others as we would like to be treated is our top priority. And, make no mistake; he who proves fixated on the notion that justice is always found on the same side of the human divide surely has no sense of it.
Eighth: Faith has a positive role to play in conflict resolution and international relations.
One of the central pillars of Prophet Muhammad's teachings was that "God is gentle and kind and He loves gentleness. And He grants through gentleness and kindness what He would not grant through cruelty and violence". True, throughout history deranged and violent zealots have used religion to quench their blood thirst. However, in its most authentic sense, religion has a positive role to play in spreading goodwill, promoting altruism and self-policing. Despite its negative image in the ideological popularity contest, more atrocities were committed around the world by secular orders, ideologies, or ideologues. Slavery, Colonialism, Nazism, Fascism, Stalinism, Leninism, nationalism, tribalism, dictatorships, the mass killings in Hiroshima  and  Nagasaki , the killing fields of Cambodia , and the Rwandan genocide are but a few examples. Yet, religious leaders are seldom invited to take their respective roles in advancing peace processes, even when conflicts have their roots deep in religion.
Ninth: Introspection illuminates the mind and the heart, and patience and forbearance fuel it.
As they walk on the tightrope of history, nations find the right balance through introspection; by looking within themselves through a process of self-assessment in order to keep their respective visions, motivations, attitudes, judgments, shortcomings and historical dispositions in check. It is through this process that nations can learn from the wrongs they commit by way of commission or omission. And, more importantly, as in people, it is what inspires nations' sense of proportionality in their actions and reactions. However, nothing defuses the profound power of introspection more than lack of humility and a stubborn sense of denial.
Tenth: There are those who exploit tragedies to boost their own political and financial interests.
They are from all walks of life. They craftily setup diverse partnerships, networks, and industries around the world to enormously overinflate threats, promote policies that sustain division, impose selective punishment, and provoke perpetual rage. They carry their objectives aggressively, persistently, belligerently, and with impunity. And, in order to achieve their objectives and drain all resources, they create an ever-living boogieman, a permanent enemy, and ubiquitous mirage of terror that must be preempted and chased across the globe. They do this by saturating the market place of ideas with disinformation and by inculcating the masses with a phenomenon that the young Nigerian author, Chimamanda Adichie, refers to as in the title of her book, The Danger of a Single Story. To better understand this phenomenon, all one has to do is think about the religion Islam, or the 1.3 billion Muslims of all colors and ethnic background who practice it, and reflect on what image first comes to mind.
Eleventh: Dialogue cultivates an environment where the common good is evaluated and negotiated; and trust is built and sustained.
Like moderation, humility and compromise, dialogue is in short supply. And, regardless of how people demonize one another as a monolithic personification of evil, there are good people in every group, community, society and nation. There are those who want to do no harm; who readily build solidarity with the voiceless and become their relentless advocates while enduring vicious abuses for their choices and actions. And it is these groups and ambassadors of goodwill who resuscitate and nurture our sense of hope.
The 19^th Century Danish Philosopher Soren Kierkegaard was right when he famously said "Life can only be understood backwards; but it must be lived forwards". In this case, we all must look back in order to understand what happen 10 years ago and the consequences of our actions and inactions. However, like in rearview mirrors, looking back must be done deliberately and indeed cautiously.

Islam and the Idea of Worship

Islam teaches that man has been created as Allah's vicegerent on earth. With his honorable vicegerency (khilafah) mission, man signifies both the climax and the epicenter of Allah's act of creation and its divine purpose. As such, when completely submitting to the Will and Word of his Creator and Master Ð as man's ultimate fate ought to be - man elevates himself to the highest level in the hierarchy of life's multifaceted constituents and beings, including angels. Man's life, then, in its totality becomes one sweet song of worshipping, glorifying and praising Allah, the Lord of the universe. It becomes a form of worship ('ibadah) where Allah in all the life interests and pursuits of man becomes the ultimate object of all his spiritual cravings and desires.

In Islam, life is a perfectly meaningful, consequential, purposeful, beautiful, pure and wholesome affair. Thus, it is regarded as sacred, and living it in accordance with Allah's guidance, which is meant for that very purpose, is synonymous with worship and submission to Allah. Allah says that He had created both men and Jinns only that they may worship and serve Him (al-Dhariyat, 56). It follows that for a person to thus live his life is to keep things in a natural order, to remain on the right path and to remain faithful and loyal to Allah. It means, furthermore, that he is bound to remain faithful to his inner self and to what he really is and was always meant to be.

Conversely, for a person to alienate an aspect of his life from the inspiration and guidance of Allah is to start moving towards an aberrant order of things, unfaithfulness, and disloyalty to Allah. The more estranged his life aspects from divine guidance and inspiration, the more alienated from Allah a man becomes, and the more deviant and anomalous the life tendencies become, and the more alienated from, and deceitful towards, his intrinsic self and its disposition, a man becomes. As Muhammad Iqbal remarked:

"When faith is lost then so is peace,
And there is no life for the one who is not enlivened by religion (Islam),
Whoever is pleased with a life bereft of faith
Has made total ruin to be life's substance."¹

Hence, Islamic pure religious rituals, which have been prescribed to be performed at appointed times, are to be viewed as neither separated from nor imposed superfluous actions on the smooth flow of everyday activities. Rather, such religious rituals are to be viewed as life's integral dimension which inspires, guides, facilitates, and gives a perfect sense to the rest of life's dimensions. The two systems of expression (spiritual and physical), construct a perfect whole which transcends them and aims for a higher metaphysical order of ideas and things where its full potential can only be fully realized. However, if the two systems are separated, always being at odds and on a collision course with each other, the religious rituals will then be reduced to mere mechanical and spiritless movements and acts, spawning in turn a lifestyle deeply rooted in a deadening formalism which is incapable of bringing much good to anyone.

As per the same proposition, the physical aspects of human existence, once separated from divinity, will become ephemeral, imprudent, hollow, and, more often than not, perilous. The spiritual and physical aspects of life need each other for their individual as well as collective realizations. Man's fulfillment of his vicegerency mission completely depends on such a coalition. Without it, man would not really be a man, his life a life, and his life mission a mission. Islamic worship combines the mundane with the spiritual, the individual with the society, and the internal soul with the external body.

Islam is a religion of actions and deeds. Islam is a religion of life accomplishments. Islam is life, and life, the way Allah created and predetermined it, echoes the quintessence and ethos of Islam. The word "islam" which implies a total submission to Allah through one's acts, words and thoughts, clearly attests to it. Islam is not a religion of mere words, slogans, or symbols. Islam is not a religion of an abstract philosophy, or a set of sheer religious rituals. Islam knows no distinction between the spiritual and material realms of existence along the ideological and ontological lines. To assert something like that is to distort the Islamic message and to live in the wrong. Due to the unity and oneness of Allah, Islam likewise propagates the unity and oneness of the truth and of the meaning, purpose and providence of life and man.

Moreover, Islam is a religion of culture and civilization. It is as much a matter of a personal spiritual transformation and enrichment, as it is a matter of an all-embracing societal upbringing, reform, and advancement. Islam is a religion of wisdom and erudition where revelation and reason are not at loggerheads with each other. Rather, they cooperate with and support each other, each one knowing its respective intent and scope, while honoring the intent and scope of the other pole. Islam is a rational religion.
Practicing Islam inevitably means the creation of a comprehensive culture and civilization that carry the imprints of Islamic values, teachings and principles, in some aspects more and in other aspects less. Islam is so much concerned about quenching man's thirst for socializing and interacting with others that some people could not help observing that Islam, as a matter of fact, have a preference for the sedentary over the nomad, and for the city dweller over the villager.² While contending that Islam is a "profoundly urban faith"³ , those people were implicitly suggesting the universalism, comprehensiveness, pragmatism and dynamism of Islam's teachings and value and belief systems, which in no way can be restricted to a geographical region, a point of time, a group of people, or a single aspect - or a few aspects - of human existence.


It was because of this underlining character of Islam, surely, that after Prophet Muhammad (pbuh) had received in the cave of Khira' his first revelation, and with it his appointment as a messenger of Allah to people, where heretofore he used to spend long periods contemplating and reflecting on the spiritual depression and failure of the world around him, he subsequently never returned to the cave. He did so because Islam is not a religion of isolation to be practiced by certain ascetic individuals away from the masses and the pressing realities of life. It must be pointed out that the whole process of the Islamic transformation project started right in the cave of Khira', but not with the words of, for example, "pray" or "fast" or "perform pilgrimage", etc., but rather with the words "Read (iqra') in the name of your Lord Who created. He created man from a clot. Read and your Lord is most Honorable, Who taught (to write) with the pen." (al-'Alaq, 1-4)

Prophet Muhammad (pbuh) was asked Ð as is anyone who subscribes to Islam and Muhammad's mission Ð to read, study, try to solve and make known the problems and maladies of his people, as well as of the world and life in general. This is strongly suggested by the notions of Allah the Creator and Guardian, and man the guided and taught mortal completely dependent on Allah, which are enfolded in the above mentioned verses. If Prophet Muhammad (pbuh) was asked to read in the narrowest meaning of the word iqra', such would have been a paradox because Prophet Muhammad (pbuh) was, and remained, an illiterate man. However, since he was asked to read in the widest and most comprehensive meaning of the word iqra', without which even the purest religious rites and ceremonies cannot be carried out, such not only was not a paradox, but also made the most perfect sense, as Muhammad (pbuh) in terms of wisdom, intelligence, perspicacity, spirituality and morals was the most complete man. His sublime conduct embodied all the qualities which were expected to rise from the Islamic "iqra'" scheme. Though outwardly illiterate, Muhammad (pbuh) was a perfectly "literate" man. He perfectly exemplified the Islamic message. The words "Read (iqra') in the name of your Lord Who created" perfectly exemplifies the Islamic message too. Because of him being an excellent exemplar, Allah's chosen one, every single Muslim believer extraordinarily admires and endeavors to follow Muhammad's most beautiful pattern of conduct in his daily life. A prominent place in that task occupies the application of the universal model of iqra' with all of its dimensions and implications. Due to this, the relevance of Muhammad (pbuh), iqra' and Islam never fizzles out. "It was Allah Who educated me and Who perfected my good manners", were once the words of Prophet Muhammad (pbuh). Due to this, furthermore, the relevance of Islamic worship, which spawns all-encompassing Islamic lifestyles, never fizzles out either.

British Secularists' National Debate: "Islam in a Secular Europe"

11 August 2011

The UK's leading annual secularist assembly this year will focus exclusively on scrutinizing Islam and Europe's Muslims.

"Islam in a Secular Europe" is the theme of the 2011 Secular Europe Campaign debate, hosted on 16 September by the British Humanist Association (BHA) and the Central London Humanists, in association with Conway Hall.

Using a "Question Time" format, this debate comes one year on from the Pope's state visit to the UK, which prompted the largest ever secularist protests against the policies of the Vatican, and demonstrated the strength that secularists wield in the UK.

This year’s event purports to bring together some of the country's leading secularist thinkers and activists to debate and discuss topics including: whether there is a clash of cultures between European values and Islamic ones; whether religious freedom of Muslims in Europe depends on secularism; if veil and burkha bans are secularist or counter-secularist; what the relationship should be between sharia rules and secular law; and if secularism can admit any limitations on freedom of expression in religious matters.

Panellists include:

Yahya Birt, the Commissioning Editor at Kube Publishing and co-editor of British Secularism and Religion: Islam, Society and the State

Sir David Blatherwick, diplomat, writer, distinguished supporter of Humanism, and current Trustee for the British University in Egypt

Humeira Iqtida, lecturer at King's College London and author of Secularising Islamists? Jamaat-e-Islami and Jamaat-ud-Dawa in Pakistan

Maleiha Malik, Professor in Law at King's College London teacher of courses in Jurisprudence and Legal Theory, Discrimination Law and European Law;

Maryam Namazie, well-known critic of political Islam and commentator on women's rights, violence against women, cultural relativism, secularism, Humanism, religion, and Islam.

BHA Chief Executive Andrew Copson commented, "Secularism is a way of protecting people of all different religions and those with none. It is vital that public debate and enquiry into secular issues includes people from all backgrounds, and to question how, in a continent that gave rise to liberal democracy and the values of human rights, we can ensure that no one is discriminated against on the basis of religion. Being able to put questions to this expert panel is a tremendous opportunity for the public to explore the effect secularism has on a multicultural society, and will contribute to ensuring that public policy is informed by open public debate."

Sources:

"Islam in a secular Europe" Cision Wire August 10, 2011

"Islam in a Secular Europe" British Humanist Association August 10, 2011

Fasting in Ramadan: Worship or Habit?

Is fasting a habit or is it an act of spiritual devotion?

It is related that Prophet Muhammad (peace be upon him) said: “Good conduct is a habit, and bad conduct is just obnoxious. ” [Sahih Ibn Hibbān and Sunan Ibn Mājah with a good chain of transmission]

This Prophetic statement brings up the question of the extent to which our formal worship is prescribed to us to positively develop our personalities and cultivate our spirituality.

This role for our worship is further reinforced by the Prophet’s words: “A man continues to speak the truth and verify the truth until it is written with Allah that he is an honest man… And another man continues to lie and chase after false reports until it is written with Allah that he is a habitual liar.” [Sahīh al-Bukhārī and Sahīh Muslim]

When we do an act over and over again, it becomes a habit. Carrying it out becomes part and parcel of our personalities and identities. When a person strives to be honest by deliberately and consistently choosing to speak truly (even against self-interest), then honesty becomes a character trait. Ultimately, Allah elevates that person to the status of Siddīq (One Who is Truly Honest).

For honest people, honesty is indeed a habit. However, this does not negate the fact that speaking the truth remains an act of worship and pious devotion.

Prophet Muhammad (peace be upon him) did not separate between habituation and devotion. In fact, he did the opposite. In fact, he said: “The most beloved of good deeds with Allah are those which are practiced with constancy over a long period of time, even if the deed is small.” [Sahīh al-Bukhārī and Sahīh Muslim]

Also, `Ā’ishah relates that: “When Allah’s Messenger practiced a good deed, he would do so consistently.” [Sahīh Muslim]

Habituation becomes a problem when people begin carrying out habitual acts unthinkingly. Some habits – like the manner of combing one’s hair, or moving one’s hands, or biting one’s nails – become so ingrained that the person ceases to be conscious of doing the habitual act. People might even deny such a habit if it is brought to their attention.

At the same time, some positive habits have a tangible good effect on a person’s character and outlook on life. For instance, a person who has a habit of devoting a certain hour of every day to the remembrance of Allah or to reading the Qur’an has integrated these virtuous acts into daily life. They become, as a consequence, resulting in greater blessings and spiritual growth.

Once a man came to Prophet Muhammad (peace be upon him) and said: “All the Islamic rites have become so many for me. Give me something I can hold fast to.”

The Prophet (peace be upon him) replied: “Keep your tongue moist with Allah’s remembrance.” [Sunan al-Tirmidhī and Sunan Ibn Mājah] This is a recommendation to turn the remembrance of Allah into a good habit.

We should therefore not use the word “habit” as if it is a bad thing, like when some of us say: “Prayer is an act of worship and not a habit.” Certainly prayer is an act of worship, and if it is our constant habit as well, then all the better.

It is a good thing that it is a person’s habit to pray, as long as we do not mean by “habit” that the person is just going along with the crowd or is praying absentmindedly. The positive connotation of habit we intend here is that of constancy and dedication, along with presence of mind and sincerity. A habit is something a person is comfortable doing. Leaving it off is something that makes the habituated person uncomfortable. How good it is for worship to be easy and comfortable for a person so that it never feels like a burden.

Prophet Muhammad (peace be upon him) once said: “O Bilal! Call the people to prayer. Give us our relaxation in prayer.” [Sunan Abī Dāwūd] This shows us that for the Prophet (peace be upon him) and his Companions, the performance of prayer was a source of comfort and solace.

The Prophet (peace be upon him) also said: “Prayer has been made the sweetness of my eyes.” [Sunan al-Nasā’ī]

Devotion and piety can themselves become habits. When a person starts concentrating in prayer, it is difficult at first to keep focus. The mind is easily distracted. However, after years of persistence, devotion and presence of mind in prayer become second-nature.

Ask yourself honestly: Do you feel happy about the arrival of Ramadan? Or does it get you down? Or do you have mixed feelings?

If you have any negative feelings, then take some time to read about the virtues and blessings of Ramadan. Then think of your own life and your shortcomings. Think of how much you need Allah’s mercy and forgiveness. Know that fasting in Ramadan was prescribed by the One who is Most Generous, Most Kind, and Most Forgiving. He did not prescribe fasting to punish us, but rather to purify our minds and hearts, and to make us more generous, compassionate, and healthy people. You will come away from such thinking looking forward to the arrival of Ramadan, thankful that you are able to fast.

With the same spirit, you will be motivated to perform the nightly Tarāwīh prayers, or at least to observe of those prayers daily what is easy for you. Think of the great number of people who are praying with you. Look for a location where the positive atmosphere sis most conducive. Find a mosque where the imam reads most beautifully. There is nothing wrong with that.

Observe the prayer as much as your heart stays engaged with it. If you find yourself growing weary, then depart. Keep in mind that Allah’s mercy is descending upon the congregation and you are among them sharing in that blessing. “They are such an assembly, that one who is in their company is not bereft of blessings.”

When you are prostrating, disclose your troubles and sorrows to Allah while beseeching Him to forgive you and overlook your sins. No matter how great your transgressions might be, they are nothing in comparison to Allah’s generosity and mercy. Be optimistic that Allah will accept your prayers, despite the shortcomings in your devotion and presence of mind. Everything in life requires striving, and we all have our shortcomings and difficulties. We place our hopes in Allah.

Remember that Allah says: “I am as my servant expects of Me to be.” [Sahīh al-Bukhāri and Sahīh Muslim]

Ramadan will become the beginning of a change for the better. It will be an experience of faith that will bring joy, new hope and greater happiness to your life.

Make it your habit in Ramadan to spend in charity. When you are shopping to choose nice foods to break your fast with, consider those who do not have enough to eat. Think about the mothers in the world who do not have enough food to feed their starving children and whose decision is to determine which of them is presently closer to death.

Make it your habit in Ramadan to be with your family. Make the atmosphere at home one of love and kindness. Ramadan gives us many occasions to spend quality time together and to share memorable experiences with our children. We should likewise make it our Ramadan habit to cement ties with our relatives, neighbors and friends, even by making phone calls, sending an e-mail, or giving Ramadan greetings by Blackberry.

Let us not make it our Ramadan habit to overeat at night. Let us not make it the month where we eat more than at any other time of year.

Instead, make it your habit to show kindness to others, to keep your anger in check, and to forgive others their faults.

May Allah accept from us our worship during this blessed month.

Illness that Permits a Person to Break the Fast

For our purposes, an illness is defined as anything that takes a person out of a state of good health. Some illnesses prevent a Muslim from fasting. Other types of illness do not. It is important for Muslims to know the types of illness that justify a person breaking his or her fast in Ramadan.

A sick person for whom fasting would be injurious to his health may break his fast. On this basis, Ibn Qudâmah writes in al-Mughnî: “It is a matter of juristic consensus among scholars that it is, in general, permissible for the sick person to break his fast.”

The proof for this is the verse: “Whoever among you is ill or on a journey can make up the number from other days.” [Sûrah al-Baqarah: 184]

In this verse, Allah has given permission for the person who is ill to abstain from fasting in the month of Ramadan and to make up however many days he misses on account of his illness at a later date.

There are many types of illness:

1. Illnesses that make fasting unbearable

A person afflicted with such an illness can break his fast according to the opinion of all scholars, and this is backed up by a considerable amount of evidence.

Allah says:

“Allah does not burden a soul with greater than it can bear.” [Sûrah al-Baqarah: 286]

“…and do not burden us with what we have not the power to bear.” [Sûrah al-Baqarah: 286]

“And fear Allah as much as you are able.” [Sûrah al-Taghâbun: 16]

2. Illnesses that do not make fasting impossible but which can be aggravated and made worse by fasting

If it is determined by at least one reliable doctor that fasting will indeed aggravate a person’s illness, then it is preferable for that person to refrain from fasting. However, if that person insists upon fasting, the fast will be valid.

In this context, Ahmad b. Hanbal, when asked about fasting for a person beset by fever, gave the answer: “And what disease could be worse than fever?”

It is also related that Ahmad said: “A woman who fears for herself being beset by tonsillitis may break her fast.”

3. Illness that requires medication to be ingested during the day

A person who needs to take medication during the day may break his or her fast, especially if the consequences of delaying the medication could be serious, like a worsening of the condition or the loss of a limb.

4. Illnesses where breaking the fast will facilitate recovery

In cases where eating or drinking frequently is medically determined to facilitate or speed up recovery, then it is permissible to for the patient to refrain from fasting and make up the missed fasts after recovering.



Other Cases Where Fasts can Be Broken

A person who is on a journey may break his or her fast. “Whoever among you is ill or on a journey can make up the number from other days.” [Sûrah al-Baqarah: 184]

Also, a healthy person may refrain from fasting if he or she has well-grounded fears that fasting will precipitate illness, bring on severe difficulties, or place unbearable demands upon his or her person.

Ibn `Abbâs permitted breaking the fast for someone “…who suffers from severe and chronic thirst”. Some people suffer from chronic thirst and cannot go for long periods of time without water. Such people can break their fasts.

Ahmad b. Hanbal was asked about fasting for a very young girl who attains puberty and menstruates during the month of Ramadan. He replied: “She should fast, and if it is difficult for her, she should break her fast and make the missed days up later.”

Ahmad’s fatwâ takes into consideration the girl’s young age as well as her not being accustomed to fasting. It also takes into consideration that she may be beset by weakness in those circumstances.

Though Ahmad stated that she should make up her fast, his students did not mention that she had to do so in that particular situation.

And Allah knows best.