29/09/2015

BELEIFS
FATIHAH (THE OPENING : SURAH 1 : 1-7)
The Fatihah summarises most key beliefs about God
Praise be to Allah, Lord of the Universe, Most Compassionate, Most
Merciful, Master of the Day of
Judgement. You alone do we worship and to You alone do we pray
for help. Show us the Straight Way the Way of those whom you have
blessed, with whom you are not angry and who have not gone astray.
THE TRANSCENDENCE OF GOD
Transcendence refers to the belief that God is above and beyond
creation.
Examples of Transcendence:
God is Eternal, Absolute. He begetteth not nor is He begotten; and
there is none like unto Him. (112)
Praise be to Allah, Who created (out of nothing) the heavens and
the earth (35:1)
Nought there is like Him (42:11)
THE IMMANENCE OF GOD
Belief in the immanence of God means belief that God is close and
everywhere. Whilst the Quran stresses the transcendence of God there
are also revelations stressing his immanence. For example
He is wherever you are (57:4)
We are nearer to him [humankind] than his jugular vein (50:16)
IMMANENT OR TRANSCENDENT?
One approach is to see these apparently conflicting views as part of
the mystery of God

Another response is related by Watton who quotes Seyyed Hossein

Nasr who writes Yet God is also immanent in the light of his
transcendence . That is why the Prophet taught that the highest form of
tawhid is to see God before, in and after all things.
HOWEVER (criticisms of this view)
In The Fundamentals of Tawheed Bilal Philips (salafi scholar-najdi
whabbi) expresses concern that the view that Allah might be seen as
everywhere might encourage worship of His creation (shirk). To support
his view he notes, for example:
Places of worship should be free of statues or pictorial
representations of God or his creation
Allah must be separate from His creation or he would be finite and
contain weaknesses
Philips regards the Quranic quotes about the immanence of God as
merely stating that nothing escapes Allahs knowledge and that nothing is
beyond his power to control and change
TAWHID / SHIRK
Tawhid refers to God as one. (Submission to God) [MS]
Shirk is the opposite. [MS]
FREEWILL OR PREDESTINATION?
Al-Qadr means God has power to pre-determine all events, to
intercede and judge. [MS]
Muslims depend on God to exist as Gods creation and must respond
with total allegiance to Gods will. [MS]
Shia view: Imam can guide and intercede [MS]
A more complex issue relating to beliefs about God is concerned
with the fact that a number of Quranic passages seem to suggest that
human actions are decreed beforehand:
He guides whomsoever He wills and leads astray whomsoever He
wills (70:34) and The command of Allah is a decree determined. (33:38)
If God determines all behaviour it seems very unjust that humans
could suffer eternal punishment in hell for actions they could not have
controlled
Mutazilites quoted Quranic verses which seemed to stress freewill:
Let anyone who will believe, and let anyone who wishes, disbelieve
(18:29) and stressed that humans must take responsibility for their
actions
AL-ASHARIS COMPROMISE

Orthodox Islam felt that the Mutazilites were encroaching on Gods

almighty power and undermining divine revelation by suggesting that
there could be two creators of actions.
A former Mutazilite, al-Ashari (d.935) insisted that the Quran was
uncreated and that God had foreknowledge of human actions
However, al-Ashari sought a compromise position by stressing that
whilst Allah decreed all actions and events, humans could acquire
responsibility and accountability for their actions. In other words,
Individuals are responsible for their actions, but their actions are
performed in accordance with Gods decree. (Nigosian.)
The Asharis felt that this teaching preserved Gods unity whilst
stressing God was inaccessible to human reason . Al-Ashari leaves to God
the understanding of his own mystery.

ISLAMS VIEW OF PREDESTINATION CONTRADICTS THE IDEA

OF HUMAN FREEDMOM?
YES
NO
Humans must be free or Go
God cannot be just if he pre-determines all actions.
benevolent.
Concept of al-qadr logically contradicts human
Muslims have a choice, the
freedom.
worship, etc.
God must be omnipotent, so create all actions.
Believer is free, yet accoun
God is obliged to reward good and punish evil, so man
We cannot know Gods will
is never truly free or responsible.
everyone.
The sinner is predestined to sin and be judged by God.
Muslims have a responsibili
wants and choose to comply or n
Muslims act as Gods puppets (Mans freedom is less
Asharite/ Mutazilla interpre
important than Gods power/ will).
Nothing can be compared to God.
Shia + Sufi view: Gods wil
intercession / actions.
SUFISM THOUGHT
God can be immanent.
Through meditation, etc, they can join or become part of God (more
like God).
In Islam, there is no difference between the sacred and profane,
meaning a Muslim must dedicate his life to Islam.
LOOK AT MARK SCHEME 2003
JIHAD
Definition
The word jihad means striving
It comes from the word juhd which means effort
Muslims are obliged to strive to follow the will of Allah
Supposed 6th pillar of Islam. (Some consider it as so).

TWO TYPES OF JIHAD

Muhammad spoke of a lesser jihad and a greater jihad
The lesser jihad is the jihad of the sword
The greater jihad is the jihad of the tongue, heart or pen
THE GREATER JIHAD
Muhammad stressed the importance of the greater jihad
It is concerned with the individuals internal struggle to resist evil
and temptation and to live life according to principles laid down in the
Quran
It is concerned with maintaining taqwa (god-consciousness) at all
times
THE GREATER JIHAD IN BRITAIN
The greater jihad is particularly relevant to Muslims living in Britain
as a number of Western values conflict with Islamic values
For example, Muslims in Britain should strive to resist the
temptations of alcohol, gambling, sex outside marriage, materialism etc
THE LESSER JIHAD
During the Madinan period Muhammad is said to have received a
revelation permitting Muslims to fight in defence of their religion
Fight in the way of God those who fight you, but aggress not.
(2:190)
RULES FOR THE LESSER JIHAD
The lesser jihad should be defensive (< Very important, otherwise
lesser jihad is not valid, and it is murder)

It should be fought to restore peace and freedom from tyranny

It should be led by a spiritual leader
It should avoid harming women, children, the old and sick, crops &
trees.
Only use necessary force.
THE HISTORICAL BACKGROUND
The doctrine of jihad was developed during the years of conquest
which followed the death of Muhammad
JIHAD IN THE QURAN
Muslims should fight in Gods way those who fight them (2:186)
God has brought from believers their souls and possessions in
return for the gift of Paradise; they fight in the way of God; they kill and
are killed; that is a paradise binding upon God (9:112).
IS JIHAD HOLY WAR?
Cannot be equated to a holy war.
Its meaning is:
Much broader
Includes many activities unrelated to warfare
SEPTEMBER 11 2001
Many Muslims would regard the attacks in the USA as completely
un-Islamic as they involved the deaths of innocent people and, therefore,
contravened the rules for jihad

WAR ON THE USA

Osama bin Laden has declared that American support for Israel and
its stationing of troops in Saudi Arabia are valid reasons for attacking
America, its buildings and its citizens
===WHAT IS A MUJAHID ?
A fighter in the path of God
Fighters who die are believed to be martyrs who go straight to
heaven
SHIA
Shiites = Party of Ali
They belief that Ali was the legitimate caliph after the death of Mo.
Sunnis rely on Sharia for guidance, where as Shia look to the
hidden knowledge of the Imam, which can be passed on to the Ayatollah.
LOOK AT BLANCH NOTES ON SHIISM.
Distinctive emphasis of Shiism.
Different practices/ beliefs. E.g. Ali as designated successor to Mo.
Martydom of Ali / Hasan / Husayn.
Imam having authority.
Different practices in comparison to Sunnis on:
Shahada
Prayer

Alms
Fasting
Pilgrimage
Authority of Imam v caliph.
Historical / Political / Religious . E.g. Designation / succession v
election.
Confession of faiths adds homage to Ali.
Cursing of caliphs.
Symbolism of prostration on clay.
Alms given to imam
Extra fast to mourn Ali.
Pilgrimage to Karbala.
Lesser jihad
Existence of shia clergy.
SHARIA LAW
THE SHARIA
The word means the straight path
It contains Islamic laws covering all aspects of life
The laws are believed to be complete, perfect, permanent, universal
and divine
The Shariah tells Muslims what is halal (acceptable) and what is
haram (forbidden)
It is based on a belief that:

Allah is the lawgiver

Humans should live according to Gods laws as revealed in the
Quran (We made for you a law, so follow it, and not the fancies of those
who have no knowledge. [65:18])
On the Day of Judgement people will be judged according to
whether they have followed Gods guidance
Reward or punishment will follow from the judgement
BACKGROUND TO THE DEVELOPMENT OF THE SHARIAH
Territorial expansion
A need for some degree of conformity
The deaths of Muhammad and the Companions
Conflict between Caliphs & Scholars
Divisions within the ummah
The fabrication of some hadiths
THE NATURE OF THE SHARIAH
The substance of traditional Islamic laws places political and social
rules on an equal footing with ordinances regarding worship and ritual,
details of personal hygiene, greeting formulas, customs and manners. All
these legal duties, therefore, can be broadly divided into two categories:
duties prescribed towards God on the one hand and towards fellow human
beings on the other. (Nigosian)
THE QURAN & THE SHARIAH: CRITICISMS
The Quran does not cover all possible issues on which a Muslim
might require guidance
The Quran may provide some guidance on issues but the guidance
may be incomplete
THE SUNNAH

The Sunnah means the actions or way of life of Muhammad

Muslims look to the example of Muhammad for guidance on matters
not covered in the Quran. WHY?
The Quran itself states Obey God and obey the Messenger
Aisha described Muhammad as the living Quran
The Quran also stresses the need for washing before prayer (wudu)
You who believe, whenever you intend to pray, wash your faces and
hands up to the elbows, and wipe your heads and wash your feet up to
your ankles (5:6)
SOURCES OF THE SHARIAH
Al Shafii (150-240 AH) established four sources of the Shariah:
The Quran
The Sunnah
Ijma (Consensus)
Qiyas (Analogy)
THE SUNNI LAW SCHOOLS: FIQH
The word literally means intelligence or knowledge
The term is used to describe the way in which Muslim scholars seek
to understand Gods law via the use of sources (Islamic jurisprudence)
Ijtihad (reasoning) is the method used in the struggle to
understand Gods law
SOME CRIMES & PUNISHMENTS
Theft Hand amputation (5:38)
Fornication 100 lashes (24:2)

False accusation of unchastity 80 lashes (24:4)

Wine drinking 40 lashes (al Shafii) 80 lashes (other schools)
Adultery (4 witnesses) stoning to death
NOTE : Most of these punishments are rarely implemented
DO DIFFERENCES BETWEEN LAW SCHOOLS MATTER?
The differences between the learned of my community are a
blessing from God (Hadith)
THE AIM OF THE SHARIAH
The main aim is the creation of a morally responsible society, with
the accent on social, economic and political justice. (Sardar & Malik.
Muhammad for Beginners)
WOMEN AND FAMILY LIFE
POPULAR PERCEPTIONS
The popular Western perception is that Islam oppresses women. It:
Gives them an inferior status to men
It makes them marry against their will
It limits them to being mothers and wives
It makes them completely cover themselves
It allows men to use force against disobedient women
BUT: Is this an accurate and fair representation of the status and
roles of women in Islam ?
RANA KABBANI

Argues that Muhammad brought a message which stressed:

Equality for women
Opportunities for women
Monogamy
Modesty of dress for females AND males
She says that Muslim men have, over the centuries, distorted his
ideas for their unjust and sexist purposes ... Nothing in Islam itself
would make us second class citizens, but a great deal in Islamic societies
distorts the religions spirit
FOR EXAMPLE - THE VEIL
The practice of wearing a veil was pre-Islamic
It was only worn by the Prophets wives towards the end of his life
(see 33:53)
It was linked with high social status
It was a Christian practice in parts of the world conquered by the
early Muslim armies
2 schools of Sunni law (Shafii and Hanbali) say the face should be
covered as well as the head
Muslim women may view it positively as a symbol of identity and
voluntarily wear it with confidence and pride
Muslim women may wear it to express their rejection of western
views of women, which they may regard as debasing and their support for
Islamic views, which give Muslim women personal worth and dignity.
MODESTY
LEILA AHMED
Also stresses that women enjoyed a high status in early Islam. For
example:
Khadijah was a successful businesswoman
Aisha was a community (and military) leader as well as the source
of many hadith

Hafsa was entrusted with the safe keeping of the Quran

WOMENS RIGHTS
The Quran guarantees women:
Rights of inheritance (4:7 + 4:12)
Rights of divorce (4:229)
Rights to own property (4:12)
Rights to retain her earnings (4:32)
Rights to be protected (4:34)
Rights to a dowry (mahr) (4:4)
ABDUR RAHMAN I DOI
Men and Women have the same relationship to Allah (33:35)
The Shariah regards women as the spiritual and intellectual equals
of men. The main distinction it makes between them is in the physical
realm based on the equitable principle of fair division of labour. It allots
the more strenuous work to the man and makes him responsible for the
maintenance of the family. It allots the work of managing the home and
the upbringing and training of children to the woman, work which has the
greatest importance in the task of building a healthy and prosperous
society
THE RIGHTS OF WOMEN IN ISLAM a male viewpoint
In his book Asghar Ali Engineer argues that there is a need to reestablish womens rights in Islam in the true Quranic spirit for there has
been much deviation from this spirit in practice
He argues that the Quran (in a normative sense) stresses equal
status for men and women although (contextually speaking) it does seem
to grant a slight edge to men over women (4:35)
He says that a woman has an active, independent role to play and
has well-defined rights (p.58)
THE STATUS AND ROLE OF WOMEN a female view

In Woman in Islam B Aisha Lemu writes that The Muslim woman is

accorded full spiritual and intellectual equality with man, and is
encouraged to practice her religion and develop her intellectual faculties
throughout her life. In her relations with men both are to observe
modesty of behaviour and dress and a strict code of morality which
discourages unnecessary mixing of the sexes. Her relations with her
husband should be based on mutual love and compassion. He is
responsible for the maintenance of the wife and children, and she is to
give him the respect due to the head of the family. She is responsible for
the care of the home and the childrens early training. She may own her
own property, run her own business and inherit in her own right.
MOTHERS
Mohammed was asked who was most deserving of fine treatment.
He replied Your mother. When asked Who next ? he replied Your
mother. When asked a third time he replied Your mother. Only after the
fourth question did he reply Your father.
MARRIAGE
Marriage is seen as a contract for life (not as a sacrament as in
Christianity)
It offers security and stability to both partners and any children
It provides a legalised sexual outlet for men and women. There is
no stress on celibacy in Islam and sexual desire is deemed legitimate
Family honour is linked to female behaviour , for example if a girl
goes out to drink then her family honour will be hindered whereas if a boy
commits this action, the family honour stays intact.(before or after
marriage)
EQUALITY?
A Sister inherits only half the portion of her brother BUT it is
assumed her husband will keep her
A husband may physically chastise his disobedient wife BUT a
beating may be interpreted symbolically
A womans testimony in court is only worth half that of a man BUT
this might be seen as a ruling for a society in which females had much
less experience of business affairs than men
THE MUSLIM WORLD
Traditions of seclusion may be strong in many Muslim countries (eg.
Morocco) but not in all (eg. Indonesia)
Similarly, attitudes towards female dress may vary throughout the
Muslim world
Cultural and religious traditions are sometimes intricately linked
although the cultural may be at odds with the religious
FAMILY LIFE

Fatima Heeren describes the Islamic family as:

The cradle of human society (where children receive their
education)
The guardian of natural erotic desires of men and women
The breeding place for virtues such as love, kindness and mercy
A secure refuge against inward and outward troubles
PERCEPTIONS REVISITED / CONCLUSION
In some ways Islam gives women a different role to mens but this
does not mean it is inferior
Islam may support arranged marriage but it does not support forced
marriage
Women have important roles as wives and mothers but this does
not mean their role must remain totally focused on the home
Hijab can be seen as a positive statement about the status of
women
Interpretations about beating women may vary whilst statements
such as Women are the twin halves of men raises questions about
marriage as a partnership rather than a relationship based on physically
imposed male dominance
ISLAM IN BRITAIN
The nature and organisation of the community and some issues
related to practising Islam in a secular society.
NOTE
According to various estimates there are between 1m and 2m
Muslims in Britain (Guardian 17.6.02 stated 1.8m)
Most settlement has occurred since WW2
In 1915 there were only between 10,000 and 15,000 Muslims in
Britain

A UNITED COMMUNITY?
Muslims in Britain are united by their:
Belief in one God and in Muhammad as the final prophet of God
Submission to God through faith and action
Adherence to the Quran & Shariah
Need to fight the greater jihad
A DIVIDED COMMUNITY?
Muslims in Britain are divided by:
Ethnic allegiances
Language and culture
Religious and Sectarian differences
Age (and length of time spent in Britain)
Class
Differing responses to life in Britain
THE FIRST MOSQUE
After the opening of the Suez canal in 1869 small numbers of
Muslim sailors (often from the Yemen) began to settle in sea ports such as
Cardiff, Liverpool, South Shields, Hull and London
The first mosque was in Cardiff but the first purpose-built mosque
was in Woking (1894)
Regents Park mosque in London was opened in 1977 next to a
cultural centre opened in 1944

WHY DID MUSLIMS COME TO BRITAIN?

Migration has been a feature of different societies ever since the
first humans
People tend to migrate for a variety of reasons, some of which are
very specific eg. religious persecution or, more general eg. seeking a
better way of life
Reasons for migration can be divided into push and pull factors ie.
reasons causing people to leave and reasons linked to them coming to a
particular destination
PULL FACTORS
After WW2 there was a need for labour in Britain
Their British passports (due to Commonwealth ties) allowed Muslims
(and other people) from the Indian sub-continent, in particular, to come
to Britain (until immigration acts eg. the 1962 Commonwealth
*Immigrants Act and 1971 Immigration Act began to restrict movement)
PUSH FACTORS
Displacement linked to communal violence after the establishment
of India and Pakistan in 1948 led some to emigrate to Britain
The building of the Mangla dam in Mirpur in the 1960s displaced
about 100,000 people of whom half came to Britain
Africanisation policies in Uganda led to 60,000 Asians being expelled
in 1972
ISSUES ARISING
For most it was temporary to begin with, and then began to be
permanent.
A CHANGING FOCUS
The need for permanent places of worship had to be met.
The Islamic education of children needed to be catered for.
Issues related to children in schools eg. diet, dress, PE, RE,
Assembly, mixed education etc needed to be addressed

Dietary needs had to be met

MAKING A PLACE FOR ISLAM IN BRITISH SOCIETY
In 1987 Daniele Joly identified two strategies used by Muslims:
INTERNAL establishing institutions to encourage religious practice
EXTERNAL attempting to influence different institutions &
individuals to make a space for Muslims in their midst
FIGHTING FOR RIGHTS
At local and national level Muslim individuals and groups fought for
recognition of their concerns. For example:
In the 1980s there were concerted attempts to withdraw Muslim
schoolchildren from assemblies and RE lessons in a number of Rochdale
schools because of concerns over their Christian bias. Such protests
helped contribute to RE syllabuses becoming increasingly multi-faith
In Altrincham in 1990 two school girls were suspended for wearing
head scarves which contributed to increasing public awareness about
Islamic dress codes
SCHOOLS
One particular area of concern was the existence of state funding
for over 7,000 Christian and 25 Jewish schools (1997) whilst Muslim
schools (of which there were about 60) were privately funded
In 1998, after a 15 year battle for funding, the government
announced its support for the first state funded Muslim schools (Islamia in
London and Al-Furqan in Birmingham)
YOUNG MUSLIMS
Wattan suggests that Young Muslims have four competing influences
on them:
The home
The mosque
School

Western society
WOLFE ON MUSLIMS IN BRITAIN
Wolfe identified four different responses of Muslims to living in
Britain:
Assimilation (as time by adopts values of another culture)
Integration
Isolation
Redefinition
EXAMPLES OF MUSLIM ORGANISATIONS
Kalim Siddiqui set up the Muslim Parliament for Muslim concerns to
be debated
Groups like Islamic Vision seek to educate Muslims and non-Muslims
about Islam
ISLAMOPHOBIA
As Rana Kabbani highlighted in her book/television programme
Letter to Christendom, there is a long history of misunderstanding and
prejudice towards Islam which dates back to the crusader period in the
Middle Ages
As Muslims have sought to fight for recognition of their concerns the
continued existence of Islamophobia has become increasingly evident.
Jeremy Bowens BBC documentary on Islamophobia in 2001
confirmed continuing negative stereotypes of *Muslims as well as a
growth of anti-Muslim/racist attacks
American and European responses to 9/11 have contributed to an
increased division between the Muslim and non-Muslim world
RADICAL RESPONSES
Hostility to the West and its value systems has led to the growth of
groups such as Al Muhajiroun and Supporters of the Shariah who have
received much publicity in the media (out of proportion to their support)
much to the annoyance of Muslim leaders who regard their presence as
damaging to Muslim society in the UK (Guardian. 22.9.01)

A CLASH OF CIVILISATIONS?
Since the early 1990s there has been a growing concern amongst
Muslims across the world that the post WW2 Cold War has been replaced
by an increasingly fragile and deteriorating relationship between the
Western and Muslim world
The events of 9/11 and the resulting war on terror has resulted in
some people talking about a clash between fundamentally different
civilisations.
A NEED FOR BALANCE?
Ziauddin Sardar (23.9.01. Observer) has called for the silent Muslim
majority to denounce the extremists who have distorted the most sacred
concepts of our faith
Akbar Ahmed (17.1.99. Observer) stressed a need for discussion,
dialogue and understanding in helping to resolve the problems that face
Muslims both abroad and here in Britain